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THE SVVEETE SONG OF OLD FATHER SIMEON, IN TWO SERMONS. Luc. 2. verse 29. Lord novv lettest thou thy seruant depart in peace according to thy vvord,
THE SWEET SONG OF OLD FATHER SIMEON, IN TWO SERMONS. Luke 2. verse 29. Lord now Lettest thou thy servant depart in peace according to thy word,
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for mine eyes haue seene thy saluation, vvhich thou hast prepared before the face of all people, a light to be reuealed to the Gentiles,
for mine eyes have seen thy salvation, which thou hast prepared before the face of all people, a Light to be revealed to the Gentiles,
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and the glorie of thy people Israell.
and the glory of thy people Israel.
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THis is the sweet song of old father Simeon, wherein is set forth the ioyfull & peaceable death of the righteous after that they haue imbraced Christ Iesus with heart and minde vnfainedly as he did.
THis is the sweet song of old father Simeon, wherein is Set forth the joyful & peaceable death of the righteous After that they have embraced christ Iesus with heart and mind unfeignedly as he did.
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See•ng their death is to be the beginning of a better and more ioyfull and pleasant life thē the other.
See•ng their death is to be the beginning of a better and more joyful and pleasant life them the other.
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But before we proceede further in it, let vs heare a litle of that which went before. The Euangelist saith and behold.
But before we proceed further in it, let us hear a little of that which went before. The Evangelist Says and behold.
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ver. 25. There vvas a man in Ierusalem, vvhose name vvas Simeon:
ver. 25. There was a man in Ierusalem, whose name was Simeon:
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this man vvas iust and feared God & vvaited for the cōsolation of Israell, and the holy Ghost vvas vpon him. And a reuelatiō, &c. this man was just and feared God & waited for the consolation of Israel, and the holy Ghost was upon him. And a Revelation, etc.
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S•meon feared God (saith he) Relig•ō may well be called feare, for there is no Religion, where feare is wanting, S•meon feared God (Says he) Relig•ō may well be called Fear, for there is no Religion, where Fear is wanting,
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for the feare of the Lord, is the beginning of wisdome, and this priuiledge hath God giuen, to them that feare him, that they neede to feare nothing els.
for the Fear of the Lord, is the beginning of Wisdom, and this privilege hath God given, to them that Fear him, that they need to Fear nothing Else.
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Simeon waited for the consolation of Israel, vntil he had imbraced in his armes, him whō he so long lōged for to see,Simeon waited for the consolation of Israel, until he had embraced in his arms, him whom he so long longed for to see,
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& feele ▪ how many waiters be there in the world, yet few waite as Simeon did,
& feel ▪ how many waiters be there in the world, yet few wait as Simeon did,
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but some waite for honours, some for riches, some for pleasures, some for ease, some for rewardes, some for money, some for a deare yeare,
but Some wait for honours, Some for riches, Some for pleasures, Some for ease, Some for rewards, Some for money, Some for a deer year,
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and some for a golden day as they call it, but Simeon waited and expected with many a long looke vntil he had seen and imbraced Christ Iesus, the light of the Gentiles, the glorie of Israell,
and Some for a golden day as they call it, but Simeon waited and expected with many a long look until he had seen and embraced christ Iesus, the Light of the Gentiles, the glory of Israel,
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and the saluation of all that with a faithfull and zelous affection and loue doth wait for his comming, to the comfort of the afflicted and to the terrifying to the wicked,
and the salvation of all that with a faithful and zealous affection and love does wait for his coming, to the Comfort of the afflicted and to the terrifying to the wicked,
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& vngodly, which haue not already waited neither imbraced him, as Simeon did.
& ungodly, which have not already waited neither embraced him, as Simeon did.
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Faith in all afflictiōs doth lift vp her head waiting in assured hope beyond all hope,
Faith in all afflictions does lift up her head waiting in assured hope beyond all hope,
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& seeing the clouds scattered ouer her head, yet she is euer cōfortable to her selfe, saying anon it will be calme,
& seeing the Clouds scattered over her head, yet she is ever comfortable to her self, saying anon it will be Cam,
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and although all the friendes in the world do faile yet it neuer faileth nor fainteth,
and although all the Friends in the world do fail yet it never Faileth nor fainteth,
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but euer keepeth promise in that which by the veritie of the spirit of God it assureth vntill her ioy be filled.
but ever Keepeth promise in that which by the verity of the Spirit of God it assureth until her joy be filled.
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All are not Israelites that are borne in Israell. Simeon was an Israelite indeede, for he waited for the messias frō God with patience, and expectation: All Are not Israelites that Are born in Israel. Simeon was an Israelite indeed, for he waited for the messias from God with patience, and expectation:
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so the spirite of God dwelleth alwayes with them which alwayes say thy will be done. The seede is not cast all on a heape,
so the Spirit of God dwells always with them which always say thy will be done. The seed is not cast all on a heap,
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but it is cast all abroade:
but it is cast all abroad:
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therfore where be the fruites of the spirit that you haue brought forth? for the spirit of God is not like a dead potiō in the stomach, which worketh not,
Therefore where be the fruits of the Spirit that you have brought forth? for the Spirit of God is not like a dead potion in the stomach, which works not,
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neither can we haue this spirit in vs and feele it not.
neither can we have this Spirit in us and feel it not.
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For if thou hast it, it will leade thee to the Temple, and when thou art there, it will lead• thee to Christ,
For if thou hast it, it will lead thee to the Temple, and when thou art there, it will lead• thee to christ,
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and when thou hast receiued and embraced him, it will possesse thee with godly care to keepe him and to entertaine him,
and when thou hast received and embraced him, it will possess thee with godly care to keep him and to entertain him,
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and to be obedient vnto him.
and to be obedient unto him.
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But can we care to serue God when he commeth, & cannot care to heare him when he speaketh vnto vs there? If Simeon had not wayted should he haue had this consolation? and cā we receiue comfort by the cōming of Christ when we wayt not nor wish not for it? If we wayt as he did, the spirit will assure vs, that we shall see God before we die:
But can we care to serve God when he comes, & cannot care to hear him when he speaks unto us there? If Simeon had not waited should he have had this consolation? and can we receive Comfort by the coming of christ when we wait not nor wish not for it? If we wait as he did, the Spirit will assure us, that we shall see God before we die:
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and they that long in faith to see the ioyes of heauen, the spirit assureth and promiseth faithfully vnto them that they shall see it.
and they that long in faith to see the Joys of heaven, the Spirit assureth and promises faithfully unto them that they shall see it.
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Now Simeon came into the Temple at this time by the prouidence of God:
Now Simeon Come into the Temple At this time by the providence of God:
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the worldlings wil call it chaunce, but the Euangelist would not chop that in, because it is manifest that all things come to passe by the prouidence of God without which there is nothing done.
the worldlings will call it chance, but the Evangelist would not chop that in, Because it is manifest that all things come to pass by the providence of God without which there is nothing done.
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By this prouidence Rebecca came foorth to wayt on her fathers cattell when Abrahams sernant prayed & looked for her comming, that he might take her for Isaac to marrie withall.
By this providence Rebecca Come forth to wait on her Father's cattle when Abrahams sernant prayed & looked for her coming, that he might take her for Isaac to marry withal.
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By this prouidence Saule was annointed king by Samuel, when he thought he had no such thought in his heart,
By this providence Saule was anointed King by Samuel, when he Thought he had no such Thought in his heart,
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but wēt about seeking for his fathers asses that were lost.
but went about seeking for his Father's asses that were lost.
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Happie are they & blessed which see the things which we see, and the eares that heare the things that we heare saith Christ:
Happy Are they & blessed which see the things which we see, and the ears that hear the things that we hear Says christ:
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but cursed are we, that hearing & seeing do not repent, for we cannot be blessed by hearing and seeing onely,
but cursed Are we, that hearing & seeing do not Repent, for we cannot be blessed by hearing and seeing only,
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vnlesse we heare and see with profit as we ought.
unless we hear and see with profit as we ought.
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But we will obiect that we are Israelites, and are circumcised, & haue receiued the sacramēt of Christs blood that we might be his people & he our God,
But we will Object that we Are Israelites, and Are circumcised, & have received the sacrament of Christ blood that we might be his people & he our God,
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but this wil not excuse vs nor make vs seem any thing the better in the sight of God,
but this will not excuse us nor make us seem any thing the better in the sighed of God,
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but rather worse if we haue not cast away the workes of darkenesse and put on the Lord Iesus Christ:
but rather Worse if we have not cast away the works of darkness and put on the Lord Iesus christ:
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for it is sayd, that Christ came amongest his owne, and his owne receiued him not but despised him,
for it is said, that christ Come amongst his own, and his own received him not but despised him,
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therfore his owne are accursed, so many of them as re•ect their owne saluation, which being freely offered vnto them, would not stretch foorth their hands to receiue it.
Therefore his own Are accursed, so many of them as re•ect their own salvation, which being freely offered unto them, would not stretch forth their hands to receive it.
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And he came by the motion of the spirit into the Temple. &c. And he Come by the motion of the Spirit into the Temple. etc.
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If we would thinke that his spirit doth leade vs into the Temple, we would marke verie diligently the motions thereof,
If we would think that his Spirit does lead us into the Temple, we would mark very diligently the motions thereof,
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when we are there whether it speaketh vnto vs in our owne soules, or by the mouth of the minister of God, who is the minister not of the letter,
when we Are there whither it speaks unto us in our own Souls, or by the Mouth of the minister of God, who is the minister not of the Letter,
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but of the spirit & grace of God.
but of the Spirit & grace of God.
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The deuill led Christ vnto the top of an high mountaine that he might shew him the glorie of the world, which deceiueth vnstable minds:
The Devil led christ unto the top of an high mountain that he might show him the glory of the world, which deceiveth unstable minds:
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so would he do you, if you would be led by such a guide, but I would not haue you to marke the vaine motions of such a spirit which leads to nothing but to vanitie and pride:
so would he do you, if you would be led by such a guide, but I would not have you to mark the vain motions of such a Spirit which leads to nothing but to vanity and pride:
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for after he hath led you vp to the top, and allured you by carnall pleasures as much as he can,
for After he hath led you up to the top, and allured you by carnal pleasures as much as he can,
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if you then fall downe to worship Mammon and embrace the world, the same spirit will afterward leade you,
if you then fallen down to worship Mammon and embrace the world, the same Spirit will afterwards lead you,
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nay rather cast you downe from the top of all vnto hell.
nay rather cast you down from the top of all unto hell.
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Therefore I beseech you, & heartily intreate you, that you would be the seruants of God,
Therefore I beseech you, & heartily entreat you, that you would be the Servants of God,
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and the seruants of the spirit of God, to obey it, and do nothing contrarie to his will that you can refraine, that you would do all those good things which you would were done by you,
and the Servants of the Spirit of God, to obey it, and do nothing contrary to his will that you can refrain, that you would do all those good things which you would were done by you,
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and that you would go thither whither you would come, for all would come to heauen,
and that you would go thither whither you would come, for all would come to heaven,
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but all will not go to heauen. If you will all heare, I will teach you all, yea I wil vndertake this:
but all will not go to heaven. If you will all hear, I will teach you all, yea I will undertake this:
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heare, and marke my words, & you shalbe conuerted by the power of our Lord Iesus Christ.
hear, and mark my words, & you shall converted by the power of our Lord Iesus christ.
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For I pray vnto the Lord that I may neuer preach to the condemnation of any among you all, which wisheth that euerie of you were more zelous and more godly then my selfe.
For I pray unto the Lord that I may never preach to the condemnation of any among you all, which wishes that every of you were more zealous and more godly then my self.
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But to whom shall I compare you? euen to the vacabond Iewes, of whom Luke mentioneth in the Actes, that they tooke vpon them to abiure euill spirits by the name of Iesus whom Paul preached, to whom the euil spirits answered saying, Iesus we know,
But to whom shall I compare you? even to the vagabond Iewes, of whom Lycia mentioneth in the Acts, that they took upon them to abjure evil spirits by the name of Iesus whom Paul preached, to whom the evil spirits answered saying, Iesus we know,
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and Paul we know, but who are ye? & those which had the euill spirits ran vpon them and ouercame them,
and Paul we know, but who Are you? & those which had the evil spirits ran upon them and overcame them,
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so that they fled out of that house naked and wounded, and thus the deuill preuailed against them at that time,
so that they fled out of that house naked and wounded, and thus the Devil prevailed against them At that time,
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because they sought to worke with anothers instrument, & preuaile with anothers weapon.
Because they sought to work with another's Instrument, & prevail with another's weapon.
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If they would haue said in the name of Iesus whō we preach, they might haue preuailed,
If they would have said in the name of Iesus whom we preach, they might have prevailed,
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but they thought it sufficient that Paul preached him though they neuer professed him.
but they Thought it sufficient that Paul preached him though they never professed him.
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And so we leane vpon anothers staffe, and thinke to be saued because God saueth others.
And so we lean upon another's staff, and think to be saved Because God Saveth Others.
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We shall be dealt withall as were those vacabond Iewes:
We shall be dealt withal as were those vagabond Iewes:
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wherfore he wil answer such I know, and such I know, but who are ye? Therefore it behoueth vs euerie one to pray vnto the Lord, that he would furnish vs with weapons to encounter against all the euill motions of the spirit of Sathan, that we may ouercome and not be ouercome and put to flight like these vacabond Iewes,
Wherefore he will answer such I know, and such I know, but who Are you? Therefore it behooves us every one to pray unto the Lord, that he would furnish us with weapons to encounter against all the evil motions of the Spirit of Sathan, that we may overcome and not be overcome and put to flight like these vagabond Iewes,
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but that we may haue oyle alwayes in our lamps burning, and alwayes armed with watchfulnesse against our enemies,
but that we may have oil always in our lamps burning, and always armed with watchfulness against our enemies,
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lest Sathan steale vpon vs at vnwares, and spoile vs, and strip vs, and giue vs a fall.
lest Sathan steal upon us At unwares, and spoil us, and strip us, and give us a fallen.
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Lord now lett•st ▪ thou thy seruant depart •n peace, &c. Lord now lett•st ▪ thou thy servant depart •n peace, etc.
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If Samuell had heard the first time that God called him, thē God needed not to call him the second or the third,
If Samuel had herd the First time that God called him, them God needed not to call him the second or the third,
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if Peter had marked the crowing of the cocke at the first time as he did at the third, the cocke needed not to crow thrise.
if Peter had marked the crowing of the cock At the First time as he did At the third, the cock needed not to crow thrice.
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Now therefore, when you heare the same sound againe which you haue heard before, remember now that the cocke croweth the second time:
Now Therefore, when you hear the same found again which you have herd before, Remember now that the cock croweth the second time:
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for you know what discommoditie doth come by negligence, & what commoditie by attention: for if you attend and follow, iustice shall be swallowed vp of mercie.
for you know what discommodity does come by negligence, & what commodity by attention: for if you attend and follow, Justice shall be swallowed up of mercy.
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Here is the example, but where be they that follow it? If nine leapers be cleansed,
Here is the Exampl, but where be they that follow it? If nine leapers be cleansed,
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yet but one returneth to giue thankes, then one is all.
yet but one returns to give thanks, then one is all.
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Vnthankfulnesse is the first guest that sitteth at the table, for some will not sticke to say, that they neuer said grace since they were children,
Unthankfulness is the First guest that Sitteth At the table, for Some will not stick to say, that they never said grace since they were children,
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but if they had said we neuer had grace since they were childrē, I would rather beleeue them.
but if they had said we never had grace since they were children, I would rather believe them.
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Do they not say, Giue vs this day our dayly bread? If you do,
Do they not say, Give us this day our daily bred? If you do,
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for shame say so no more, beg no more at Gods hands, vntil you be more thankful for that you haue receiued.
for shame say so no more, beg no more At God's hands, until you be more thankful for that you have received.
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For behold, the heauens frown vpon you for your sinnes, & the earth denieth her fruite,
For behold, the heavens frown upon you for your Sins, & the earth Denieth her fruit,
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and is become barren because of your vnthankfulnesse. Lord now lettest thou thy seruant depart, &c.
and is become barren Because of your unthankfulness. Lord now Lettest thou thy servant depart, etc.
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Here Simeon prayed & praysed God, yet but a short prayer, for God delighteth not in much babling,
Here Simeon prayed & praised God, yet but a short prayer, for God delights not in much babbling,
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like the Pharisies or like the priests of Bal, but Simeon prayed with the heart like Moses and was heard.
like the Pharisees or like the Priests of Bal, but Simeon prayed with the heart like Moses and was herd.
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Though you sing all Dauids Psalmes ouer, and not haue Dauids spirit, it profiteth nothing, and though Dauid was heard when he song thē, yet you can not be heard.
Though you sing all David Psalms over, and not have David Spirit, it profiteth nothing, and though David was herd when he song them, yet you can not be herd.
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Therfore let vs pray so, that our prayers may be heard, and let vs heare so, that by hearing we may profit by it.
Therefore let us pray so, that our Prayers may be herd, and let us hear so, that by hearing we may profit by it.
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Let vs not heare still so vnprofitably as we were wont to do, if we do it shall be required at our hands:
Let us not hear still so unprofitably as we were wont to do, if we do it shall be required At our hands:
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for do you thinke that you shall neuer be called to account of that which I haue preached vnto you,
for do you think that you shall never be called to account of that which I have preached unto you,
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but as soone as ye are gone out of this place, all is shut vp and all is forgotten, God is exēpted from your minds, our Sauiour Christ saith, the word that I speake vnto you shall iudge you at the last day.
but as soon as you Are gone out of this place, all is shut up and all is forgotten, God is exempted from your minds, our Saviour christ Says, the word that I speak unto you shall judge you At the last day.
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Marie is commended, for that she heard our Sauiour very d•ligently, laying vp his words in her heart,Marry is commended, for that she herd our Saviour very d•ligently, laying up his words in her heart,
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and Iacob was wiser then all his children, in that he remembred the dreame of Ioseph vntill he saw it fulfilled.
and Iacob was Wiser then all his children, in that he remembered the dream of Ioseph until he saw it fulfilled.
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Those that loue the Lord with an vnfayned loue do gladly heare his voyce and become obedient.
Those that love the Lord with an unfeigned love do gladly hear his voice and become obedient.
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My sheepe heare my voyce, saith Christ, and they that loue the Arke as Dauid did, will daunce about the Arke as Dauid did, My sheep hear my voice, Says christ, and they that love the Ark as David did, will dance about the Ark as David did,
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and that with ioy and gladnesse.
and that with joy and gladness.
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Isaac was a good man, his name signified laughter, wherby was shewed what ioy & laughter there should be about Christ Iesus,Isaac was a good man, his name signified laughter, whereby was showed what joy & laughter there should be about christ Iesus,
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for he was the only figure, euē Christ him selfe.
for he was the only figure, even christ him self.
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The Virgin song when she knew that she should beare him, the Angels song ioyfully when he was borne,
The Virgae song when she knew that she should bear him, the Angels song joyfully when he was born,
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and Simeon song when he was brought into the Temple, but as soone as he saw Christ, he desired of God that he might die & depart out of this earthly prison.
and Simeon song when he was brought into the Temple, but as soon as he saw christ, he desired of God that he might die & depart out of this earthly prison.
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So soone as a man knoweth God, euer henceforth he crieth with the Apostle, I desire to be dissolued, that he might be with Christ,
So soon as a man Knoweth God, ever henceforth he cries with the Apostle, I desire to be dissolved, that he might be with christ,
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for Christ is light, & as soone as they see him they see also them selues, his glorie,
for christ is Light, & as soon as they see him they see also them selves, his glory,
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and their shame & filthinesse, which maketh them wish for death, that they might liue with him,
and their shame & filthiness, which makes them wish for death, that they might live with him,
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and this made the martyrs desire death or any other torment, that their dayes of iniquitie might be ended,
and this made the Martyrs desire death or any other torment, that their days of iniquity might be ended,
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and that sinne might cease against God by them: for all sin is blood in their eyes, and all worldly pleasures vanities.
and that sin might cease against God by them: for all since is blood in their eyes, and all worldly pleasures vanities.
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Simeon desired death, for the feruent loue of God made life irksome vnto him, which naturally is the most pleasant thing of all vnto mā,Simeon desired death, for the fervent love of God made life irksome unto him, which naturally is the most pleasant thing of all unto man,
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& death pleasant vnto him, which all men hate naturally, and would giue all the riches in the world if they had it, that they might not die, such loue they beare to life.
& death pleasant unto him, which all men hate naturally, and would give all the riches in the world if they had it, that they might not die, such love they bear to life.
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So I conclude, that no man is willing to die till his conscience be quiet in Christ,
So I conclude, that no man is willing to die till his conscience be quiet in christ,
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for then the loue of the world falleth away, like the mantell of Elias when he was rapt into heauen.
for then the love of the world falls away, like the mantel of Elias when he was rapt into heaven.
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Simeon had seene many things in his dayes, but when he saw Christ, he was vnwilling to liue any longer to see more,Simeon had seen many things in his days, but when he saw christ, he was unwilling to live any longer to see more,
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but like the hart which panteth with desiring after the water brookes:
but like the heart which pants with desiring After the water brooks:
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so he longed so long, till he had seene with his eyes the Sauiour of the world,
so he longed so long, till he had seen with his eyes the Saviour of the world,
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and then he so thirsted for death, that he sought nothing else. And thus they that hunger after righteousnesse are satisfied and filled.
and then he so thirsted for death, that he sought nothing Else. And thus they that hunger After righteousness Are satisfied and filled.
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It is enough for me (saith Iacob) that my sonne Ioseph liueth:
It is enough for me (Says Iacob) that my son Ioseph lives:
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so let vs be satisfied with this, that our sauiour Christ liueth, & where he is thither shal we come.
so let us be satisfied with this, that our Saviour christ lives, & where he is thither shall we come.
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I would go saith one, through heate and cold, through ehalth and sicknesse, and through all kinde of miseries, that I might hunger after God and after his righteousnesse.
I would go Says one, through heat and cold, through ehalth and sickness, and through all kind of misery's, that I might hunger After God and After his righteousness.
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They that beare the crosse of Christ haue al the marks of Christs Disciples.
They that bear the cross of christ have all the marks of Christ Disciples.
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None are so wel fed as they which went with Christ into the wildernesse, and where there was no food, there they all were satisfied and filled with wholsome food.
None Are so well fed as they which went with christ into the Wilderness, and where there was no food, there they all were satisfied and filled with wholesome food.
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Simeon knew Christ as soone as he sawe him, and embraced him as soone as he knew him ▪ and enioyed him as soone as he embraced him.Simeon knew christ as soon as he saw him, and embraced him as soon as he knew him ▪ and enjoyed him as soon as he embraced him.
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Some know the word of God as soone as they heare it, others heare it as though they heard it not,
some know the word of God as soon as they hear it, Others hear it as though they herd it not,
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like deafe adders which stop their eares at the voyce of the charmer.
like deaf Adders which stop their ears At the voice of the charmer.
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So Pharao would not heare the voyce of Moses, nor Baals priests would not heare the voyce of Elias.
So Pharaoh would not hear the voice of Moses, nor Baal's Priests would not hear the voice of Elias.
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Lord now lettest thou thy seruant depart in peace, &c. Christ brings peace with him, not the peace of the world, but that peace which passeth all vnderstanding, my peace I leaue with you: Lord now Lettest thou thy servant depart in peace, etc. christ brings peace with him, not the peace of the world, but that peace which passes all understanding, my peace I leave with you:
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my peace remaine with you, saith he.
my peace remain with you, Says he.
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Our peace is laid vp in Christ, and all the peace we haue by him, els it is no true peace.
Our peace is laid up in christ, and all the peace we have by him, Else it is no true peace.
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Simeon had peace enough, that he departed in peace: Simeon had peace enough, that he departed in peace:
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so marke the ende of the iust and you shall then depart in peace, like the lambe vpon the crosse.
so mark the end of the just and you shall then depart in peace, like the lamb upon the cross.
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Faine would Balaam die the death of the righteous, but Balaam must then liue the life of the righteous,
Faine would balaam die the death of the righteous, but balaam must then live the life of the righteous,
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therfore all men looke to this.
Therefore all men look to this.
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Happie are they that depart in peace, when death saith feare, and the serpent saith despaire:
Happy Are they that depart in peace, when death Says Fear, and the serpent Says despair:
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then saith the spirit to the flesh, crouch, & bids the serpent flie while death openeth the prison doores.
then Says the Spirit to the Flesh, crouch, & bids the serpent fly while death Openeth the prison doors.
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If the Papists beleeued that they depart in peace, they wold neuer say, that those which depart go to Purgatorie:
If the Papists believed that they depart in peace, they would never say, that those which depart go to Purgatory:
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& so by their own saying, the worst part is behind.
& so by their own saying, the worst part is behind.
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Some say, this Purgatorie is in the earth neare to hell, and other say it is in the aire neare to heauen.
some say, this Purgatory is in the earth near to hell, and other say it is in the air near to heaven.
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Some say, they are punished there by fire, and some say by water, & some say by fire and water,
some say, they Are punished there by fire, and Some say by water, & Some say by fire and water,
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and some say, that if it be in the earth, it is too farre then from heauen to be saued.
and Some say, that if it be in the earth, it is too Far then from heaven to be saved.
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Others say, that if it be in the aire, it is too farre from hell to be damned.
Others say, that if it be in the air, it is too Far from hell to be damned.
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Some say, the good Angelles torment, and other say, that the euill spirits do it.
some say, the good Angels torment, and other say, that the evil spirits do it.
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But we must vnderstand, that it is a painted sepulcher, made rather for the liuing then for the dead.
But we must understand, that it is a painted sepulcher, made rather for the living then for the dead.
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For the Locust of Rome doth liue altogether by such Trentals and by such traditions,
For the Locust of Rome does live altogether by such Trentals and by such traditions,
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and this is the profitablest dreame that euer any of thē dreamed, but it is manifest by the word of God, that where the tree falleth, there it lyeth, & shall lye for euer.
and this is the profitablest dream that ever any of them dreamed, but it is manifest by the word of God, that where the tree falls, there it lies, & shall lie for ever.
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Diues and Lazarus are dead, & where they are, thither shall we all go. Diues and Lazarus Are dead, & where they Are, thither shall we all go.
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Sathā hath many sleightes to deceiue vs, of which this is one of the greatest, to bring vs from the word of God to dreames,
Sathā hath many sleights to deceive us, of which this is one of the greatest, to bring us from the word of God to dreams,
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and traditions, and things inuented by the braines of mortal men which haue not the spirit of God in them.
and traditions, and things invented by the brains of Mortal men which have not the Spirit of God in them.
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Lord now lettest thou thy seruant depart in peace, &c. In my last lecture I vnfolded two questions, the first, whether it be lawfull for a Christian man to wish to die.Lord now Lettest thou thy servant depart in peace, etc. In my last lecture I unfolded two questions, the First, whither it be lawful for a Christian man to wish to die.
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The second, whether we may pray for the dead, and say, Lord haue mercie vpon them.
The second, whither we may pray for the dead, and say, Lord have mercy upon them.
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But all the seed is not fallen into good ground.
But all the seed is not fallen into good ground.
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& therfore some thinke it but a small matter to say so, or as it were a venial sinne, if it be a sinne.
& Therefore Some think it but a small matter to say so, or as it were a venial sin, if it be a sin.
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But let vs take heed how we make trifles of sinnes, for there is no dalying with God, who is iealous as a consuming fire,
But let us take heed how we make trifles of Sins, for there is no dallying with God, who is jealous as a consuming fire,
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when his people make such small accoūt of his words.
when his people make such small account of his words.
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Other demaund whether it be not better to say God be with them, then the deuill be with them, both which are naught and to be eschued. Other demand whither it be not better to say God be with them, then the Devil be with them, both which Are nought and to be Eschewed.
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And herein they aske this question, like a thiefe hauing robbed a man by the high way,
And herein they ask this question, like a thief having robbed a man by the high Way,
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and being taken with it, and demāded why he did such a villany, he saith, is it not better to rob him then to kill him? as though he must needes do the one of thē:
and being taken with it, and demanded why he did such a villainy, he Says, is it not better to rob him then to kill him? as though he must needs do the one of them:
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then what a shamelesse answer is this, for it is manifest, that of two euils none is to be chosen.
then what a shameless answer is this, for it is manifest, that of two evils none is to be chosen.
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Some wil say, it is a testimonie of our good will. To such we must replie saying, so it is a testimonie of your ignorance:
some will say, it is a testimony of our good will. To such we must reply saying, so it is a testimony of your ignorance:
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and then after a litle conference they will graunt, that indeed it doth not profit thē.
and then After a little conference they will grant, that indeed it does not profit them.
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Then we must replie and say, God hath made all things to profit vs, & hath commanded that nothing be vsed vnprofitably, no not so much as a vaine word speaking, saying, that for euerie idle word we must giue account at the day of iudgement.
Then we must reply and say, God hath made all things to profit us, & hath commanded that nothing be used unprofitably, no not so much as a vain word speaking, saying, that for every idle word we must give account At the day of judgement.
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Then they replie againe saying, if it do them no good it doth them no harme.
Then they reply again saying, if it do them no good it does them no harm.
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But we must reply and say, it were good to beware least it do thy selfe harme.
But we must reply and say, it were good to beware lest it do thy self harm.
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Another sort wil replie and say, I pray God I neuer do worse. But to such we must answer, I pray God you may do better:
another sort will reply and say, I pray God I never do Worse. But to such we must answer, I pray God you may do better:
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& you should first know whether you do not harm before you do it.
& you should First know whither you do not harm before you do it.
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For in deed it must proceed of harme being spoken, in doubting without faith, for if you beleeued that they were layde vp in peace whome you praye for, what need you pray for them at all? But it shewes an vnbeleeuing heart,
For in deed it must proceed of harm being spoken, in doubting without faith, for if you believed that they were laid up in peace whom you pray for, what need you pray for them At all? But it shows an unbelieving heart,
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and we know that whatsoeuer is not of faith is sinne, and the Lord will say of them, who hath required those things at your hand? you haue wrought vanities.
and we know that whatsoever is not of faith is sin, and the Lord will say of them, who hath required those things At your hand? you have wrought vanities.
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Now therefore you will not leaue it, because you vsed it:
Now Therefore you will not leave it, Because you used it:
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then will you say also, we will not leaue our lying nor our swearing, nor our cursing, because we haue vsed it.
then will you say also, we will not leave our lying nor our swearing, nor our cursing, Because we have used it.
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It will grieue me if I heare you vse these speeches hereafter, hauing no reason nor proofe of Scripture to maintaine it by,
It will grieve me if I hear you use these Speeches hereafter, having no reason nor proof of Scripture to maintain it by,
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or to be your warrant in it.
or to be your warrant in it.
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Therefore I charge you in the name of God, that you vse them not, but rather when you heare this,
Therefore I charge you in the name of God, that you use them not, but rather when you hear this,
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or ani• other sinne condemned, to lay hands vpon it, & see that you put it to death without delay, according to the law of God.
or ani• other sin condemned, to lay hands upon it, & see that you put it to death without Delay, according to the law of God.
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Simeon wished to die, and had good cause so to wish, because God promised, that he should be deliuered from this miserable life when he had scene his glorie, and the light of Gentils.Simeon wished to die, and had good cause so to wish, Because God promised, that he should be Delivered from this miserable life when he had scene his glory, and the Light of Gentiles.
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The wicked wish to die, that thereby they might haue deliuerance from their troubles & worldly vexations,
The wicked wish to die, that thereby they might have deliverance from their Troubles & worldly vexations,
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as they suppose, which in deed is rather an increasing and aggrauating thereof.
as they suppose, which in deed is rather an increasing and aggravating thereof.
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But the faithfull when they wish to die, they do it in great zeale and loue of God, vsing it as the best remedie against sinne, that therby they might ceasse frō offending their good God, shewing thereby, that they are as it were wea•ie of the seruice and bondage of Sathan and sinne.
But the faithful when they wish to die, they do it in great zeal and love of God, using it as the best remedy against sin, that thereby they might cease from offending their good God, showing thereby, that they Are as it were wea•ie of the service and bondage of Sathan and sin.
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Therfore they desire death, that therin they may glorifie God, as in their liues they haue done, and sought to do.
Therefore they desire death, that therein they may Glorify God, as in their lives they have done, and sought to do.
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For man was not borne at his owne will, neither shall he die at his owne will,
For man was not born At his own will, neither shall he die At his own will,
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therfore they as it were begge leaue of God for it.
Therefore they as it were beg leave of God for it.
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Sampson was a figure of Christ, in that he glorified God at his death more then all his life, in killing so manie of Gods enemies. Sampson was a figure of christ, in that he glorified God At his death more then all his life, in killing so many of God's enemies.
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I shewed you that they are guiltie that killed themselues with surfets or drunkennesse or intemperat vsing of them selues,
I showed you that they Are guilty that killed themselves with Surfeits or Drunkenness or Intemperate using of them selves,
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yea although they tēder their liues neuer so deere, yet they are in the guilt, because they vse the meanes that dot• shorten it.
yea although they tender their lives never so deer, yet they Are in the guilt, Because they use the means that dot• shorten it.
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According to thy word.
According to thy word.
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When Sathan hath once possessed 〈 ◊ 〉 thē profits and pleasures bring vs to our possession,
When Sathan hath once possessed 〈 ◊ 〉 them profits and pleasures bring us to our possession,
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and though they do so professe religiō and godlinesse, yet they can neuer haue anie comfort by it all their life.
and though they do so profess Religion and godliness, yet they can never have any Comfort by it all their life.
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For their owne hearts accuse them for hypocrites, because they wayte not for the consolation of God according to his word,
For their own hearts accuse them for Hypocrites, Because they wait not for the consolation of God according to his word,
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& whatsoeuer is not done according to that word can not be acceptable: and this word they care not for, neither set it in any estimation.
& whatsoever is not done according to that word can not be acceptable: and this word they care not for, neither Set it in any estimation.
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When Adā seeth his nakednesse, the suttle serpent can deceiue no longer, but before he saw his nakednesse, he is euer deceiued,
When Adā sees his nakedness, the subtle serpent can deceive no longer, but before he saw his nakedness, he is ever deceived,
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and led away with the multitude into innumerable errors.
and led away with the multitude into innumerable errors.
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Some say they shall be saued by mercy, and some thinke by good workes, and some by the Popes pardon, others say by Purgatorie,
some say they shall be saved by mercy, and Some think by good works, and Some by the Popes pardon, Others say by Purgatory,
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and these will haue a Masse song for them as long as the world standeth,
and these will have a Mass song for them as long as the world Stands,
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and all for one sillie soule thinking to be saued by it, & yet see their blindnesse,
and all for one silly soul thinking to be saved by it, & yet see their blindness,
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for they seeme to thinke, that their torment shall not ceasse as long as the world stādeth, else why should they find and hire men to say Masse for thē so long? But these are the fat morsels of Bels priests,
for they seem to think, that their torment shall not cease as long as the world Stands, Else why should they find and hire men to say Mass for them so long? But these Are the fat morsels of Bells Priests,
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& for this cause is the Popish Creed made verie fauourable to the Clergie.
& for this cause is the Popish Creed made very favourable to the Clergy.
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Well, say that ignorance is the mother of their deuotion, for when the couetousnesse of the priests and the ignorance of the people ioyned together,
Well, say that ignorance is the mother of their devotion, for when the covetousness of the Priests and the ignorance of the people joined together,
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then they inuented Purgatorie, Masses, prayers for the dead, and then all their trinkets.
then they invented Purgatory, Masses, Prayers for the dead, and then all their trinkets.
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For if they had not held our fathers in ignorance, they would neuer haue bin Papists.
For if they had not held our Father's in ignorance, they would never have been Papists.
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But when they cast a mist before the eyes of men, then the blind fel into the diteh which doth containe so manie grosse corruptions.
But when they cast a missed before the eyes of men, then the blind fell into the diteh which does contain so many gross corruptions.
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I shewed vpon this woord seruant, that the godly would not leaue this priuiledge for all the riches in the world,
I showed upon this word servant, that the godly would not leave this privilege for all the riches in the world,
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for that they are the seruaunts of God, fellowes to Angels and princes:
for that they Are the Servants of God, Fellows to Angels and Princes:
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for we serue him whom Salomon serued who is blessed for euer ▪ Euerie seruingman beares the cognisance of his maister vpon his sleeue.
for we serve him whom Solomon served who is blessed for ever ▪ Every Serving man bears the cognisance of his master upon his sleeve.
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But what will the Lord say when he commeth and findeth vs marked with the badge of Sathan? surely he will say, giue vnto Sathan that which is Sathans,
But what will the Lord say when he comes and finds us marked with the badge of Sathan? surely he will say, give unto Sathan that which is Satan's,
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for all the houses of Israell are sprinkled with the blood of the Lambe, and all the mourners are marked,
for all the houses of Israel Are sprinkled with the blood of the Lamb, and all the mourners Are marked,
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and al the chosen are sealed with the seale of the liuing God.
and all the chosen Are sealed with the seal of the living God.
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Well, was it sayd the poore receiue the Gospell? The young men are more forward in the truth,
Well, was it said the poor receive the Gospel? The young men Are more forward in the truth,
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and more zelous then the aged.
and more zealous then the aged.
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Once the younger brother stole away the blessing frō the elder, therefore the elder hated him euen for his zeale,
Once the younger brother stole away the blessing from the elder, Therefore the elder hated him even for his zeal,
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& whē was Iacob hated more then he is now? when was he so hated and persecuted as he is now by Esau? Yet in the old time men were more zealous in their age then euer we heare of them to be in their youth,
& when was Iacob hated more then he is now? when was he so hated and persecuted as he is now by Esau? Yet in the old time men were more zealous in their age then ever we hear of them to be in their youth,
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yea they were zealous in the Lords businesse.
yea they were zealous in the lords business.
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Age hindered not Noah from building of the Arke when God commaunded him, age hindered not Sim•on frō reioycing and mirth when he beheld & embraced the Lord Iesus Christ.
Age hindered not Noah from building of the Ark when God commanded him, age hindered not Sim•on from rejoicing and mirth when he beheld & embraced the Lord Iesus christ.
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Then old Simeon embraced Christ, and he enioyed him with heartie ioy in zeale, but now where is old Simeon? there are but few of them to be seene comming to the Temple to receiue Christ,
Then old Simeon embraced christ, and he enjoyed him with hearty joy in zeal, but now where is old Simeon? there Are but few of them to be seen coming to the Temple to receive christ,
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but now yong men receiue, yong Simeons, yong Daniels, yong Samuels, yong Timothies, and yong Onesimus, and the yong infants begin to speake againe.
but now young men receive, young Simeons, young Daniel's, young Samuels, young Timothies, and young Onesimus, and the young Infants begin to speak again.
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The yong haue him, they are zealous, and I hope they wil keepe him though old men neglect him.
The young have him, they Are zealous, and I hope they will keep him though old men neglect him.
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Sathan thou hast too much for nothing alreadie.
Sathan thou hast too much for nothing already.
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Lord now lettest thou thy seruant depart in peace according to thy word, for mine eyes haue seene thy saluation. Lord now Lettest thou thy servant depart in peace according to thy word, for mine eyes have seen thy salvation.
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He which beginneth to roote out some error or superstition, at the first shall haue much a do,
He which begins to root out Some error or Superstition, At the First shall have much a do,
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for custome and natural corruption are the first causers of heresie, and shall crie against her in the maintenance thereof,
for custom and natural corruption Are the First causers of heresy, and shall cry against her in the maintenance thereof,
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and withstanders of reformation shall say, great is Diana of Ephesus, and so for a long time they seeme to wash the Ethiopian or the blacke More, the more they wash him the more they gall him,
and withstanders of Reformation shall say, great is Diana of Ephesus, and so for a long time they seem to wash the Ethiopian or the black More, the more they wash him the more they Gall him,
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and yet he is an Ethiopian still, but in the end the Arke standeth and Dagon falleth downe,
and yet he is an Ethiopian still, but in the end the Ark Stands and Dagon falls down,
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& truth triumpheth ouer falshood, hauing got the victorie, & light chaseth away darknesse with the brightnesse thereof.
& truth Triumpheth over falsehood, having god the victory, & Light chases away darkness with the brightness thereof.
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To him that asketh what scripture haue you against it? it is sufficient to answer, what scripture haue you for it? Is not this enough to ouerthrow it, that for euerie idle word you must giue account, as our sauiour Christ saith.
To him that asks what scripture have you against it? it is sufficient to answer, what scripture have you for it? Is not this enough to overthrow it, that for every idle word you must give account, as our Saviour christ Says.
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And againe saith God, who hath required these things at your hands? They aske, what, shall we not say God be with them? Why should you? I pray you what said Dauid of his child? he said no such thing,
And again Says God, who hath required these things At your hands? They ask, what, shall we not say God be with them? Why should you? I pray you what said David of his child? he said no such thing,
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but thus, he is gone, and will not returne, but I shal follow him. If he be a good man, we say the Lord be thanked for his deliuerance,
but thus, he is gone, and will not return, but I shall follow him. If he be a good man, we say the Lord be thanked for his deliverance,
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but if he be not, then we say, God graunt we may do better then he hath done, that by his fall we may learne to rise from sinne.
but if he be not, then we say, God grant we may do better then he hath done, that by his fallen we may Learn to rise from sin.
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Therefore as Iacob said to his wiues and children, giue me your idols that I may burie them:
Therefore as Iacob said to his wives and children, give me your Idols that I may bury them:
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so say I vnto you, giue me your superstitions that I may burie thē, that they may remaine with you or in you no longer, to the dishonor of God, offending of your weake brethren,
so say I unto you, give me your superstitions that I may bury them, that they may remain with you or in you no longer, to the dishonour of God, offending of your weak brothers,
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or to my griefe, for I am iealous ouer you, because seeing you are mine and I am yours, ô that my voyce were as the whirlwind, to beate downe, root out,
or to my grief, for I am jealous over you, Because seeing you Are mine and I am yours, o that my voice were as the whirlwind, to beat down, root out,
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and blow away all your superstitions, that they may no lōger raigne among you. Now to my text.
and blow away all your superstitions, that they may no longer Reign among you. Now to my text.
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For mine eyes haue seene thy saluation.
For mine eyes have seen thy salvation.
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Because the holy Ghost by inspiration had declared vnto him, that he should not die til he had seene Iesus Christ,
Because the holy Ghost by inspiration had declared unto him, that he should not die till he had seen Iesus christ,
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therfore the same spirit led him to the temple, & shewed him that which it promised,
Therefore the same Spirit led him to the temple, & showed him that which it promised,
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& hauing seene the same he desireth and wisheth to die, and be released from this earthly prison, that he might liue with God.
& having seen the same he Desires and wishes to die, and be released from this earthly prison, that he might live with God.
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As idle & euil wishes are vaine, because they are not according to faith, nor grounded vpon the word of God:
As idle & evil wishes Are vain, Because they Are not according to faith, nor grounded upon the word of God:
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so though we aske as cunningly as Iacob, and as earnestly as the sonnes of Zebede, yet if we aske not in faith according to knowledge, we can not obtaine,
so though we ask as cunningly as Iacob, and as earnestly as the Sons of Zebedee, yet if we ask not in faith according to knowledge, we can not obtain,
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for we must aske so that we may receiue, that we may not returne emptie. Then we see that the principal cause that moued Simeon to wish for death, was,
for we must ask so that we may receive, that we may not return empty. Then we see that the principal cause that moved Simeon to wish for death, was,
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because he had seene his sauiour, and the true Messias which was promised by the father, figured by the law, spoken of by the Prophets, and foretold by the fathers,
Because he had seen his Saviour, and the true Messias which was promised by the father, figured by the law, spoken of by the prophets, and foretold by the Father's,
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and pointed at by Iohn Baptist, he embraced.
and pointed At by John Baptist, he embraced.
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What desire should he haue of life, when life, and ioy, and peace, and the verie brightnesse of the image of God appeared vnto him,
What desire should he have of life, when life, and joy, and peace, and the very brightness of the image of God appeared unto him,
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for all his life is but a pilgrimage of sorow and of griefe, yea & a continuall combat with sin,
for all his life is but a pilgrimage of sorrow and of grief, yea & a continual combat with since,
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therfore what should he feare death.
Therefore what should he Fear death.
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But he might haue sayd, long haue I wayted in patience, but what is all the time that is past,
But he might have said, long have I waited in patience, but what is all the time that is past,
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and the life that is to come to an ende? My kingdome is not of this world,
and the life that is to come to an end? My Kingdom is not of this world,
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and yet I haue a kingdome, whereof I am certified now I see thy saluation thou hast promised,
and yet I have a Kingdom, whereof I am certified now I see thy salvation thou hast promised,
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and now is thy promise fulfilled, therefore blessed are they that hunger and thirst after righteousnesse,
and now is thy promise fulfilled, Therefore blessed Are they that hunger and thirst After righteousness,
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for none shall haue this food but they that hūger for it.
for none shall have this food but they that hunger for it.
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The murmuring Isrraelites died in the wildernesse, & might not so much as see the land of Canaan,
The murmuring Isrraelites died in the Wilderness, & might not so much as see the land of Canaan,
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because they murmured against their God. As Moses died on the mount where he saw the land of Canaan:
Because they murmured against their God. As Moses died on the mount where he saw the land of Canaan:
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so the godly die in the sight of God & in the contemplation of his glorie,
so the godly die in the sighed of God & in the contemplation of his glory,
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like Steuen, who at the verie instant of his death saw the heauens open, and Christ Iesus sitting at the right hand of his father,
like Stephen, who At the very instant of his death saw the heavens open, and christ Iesus sitting At the right hand of his father,
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and like Simeon here, which died not till he saw the Lord of life, and till he embraced him thankfully in his armes.
and like Simeon Here, which died not till he saw the Lord of life, and till he embraced him thankfully in his arms.
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Beloued you are not ignorant that the great day of the Lord is neare at hand,
beloved you Are not ignorant that the great day of the Lord is near At hand,
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and therfore they that haue not yet seene Christ, they that haue not yet embraced him,
and Therefore they that have not yet seen christ, they that have not yet embraced him,
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but still sleepe without oyle in their lamps, shall suddenly be ouertaken without the wedding garment,
but still sleep without oil in their lamps, shall suddenly be overtaken without the wedding garment,
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and shall be cast into eternall torment for euer.
and shall be cast into Eternal torment for ever.
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Mine eyes haue se•ne thy saluation &c. Then we see that Christ was no spirit, neither was his bodie a fantasticall bodie,
Mine eyes have se•ne thy salvation etc. Then we see that christ was no Spirit, neither was his body a fantastical body,
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for if he were a spirit Simeon could not see him, & if his bodie were a fantasticall bodie,
for if he were a Spirit Simeon could not see him, & if his body were a fantastical body,
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then could not he haue embraced him.
then could not he have embraced him.
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Therfore we see that the wordes of the Scripture are true, which saith, that Christ was perfect man in all things, sinne onely excepted.
Therefore we see that the words of the Scripture Are true, which Says, that christ was perfect man in all things, sin only excepted.
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For he sometime wept, as at the death of Lazarus, and likewise ouer Ierusalem. Sometime he thirsted, as at the well where the woman of Samaria disputed with him:
For he sometime wept, as At the death of Lazarus, and likewise over Ierusalem. Sometime he thirsted, as At the well where the woman of Samaria disputed with him:
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& also sometime eate, as at Marthaes house, as also amōg Publicans and sinners, which in euery thing shewed him selfe to be perfect man.
& also sometime eat, as At Martha's house, as also among Publicans and Sinners, which in every thing showed him self to be perfect man.
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For mine eyes haue seene thy saluation &c.
For mine eyes have seen thy salvation etc.
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O Lord saith he, I desire now to be dissolued, and free from the bondage of sinne ▪ which so long hath inhabited in my mortall bodie,
Oh Lord Says he, I desire now to be dissolved, and free from the bondage of sin ▪ which so long hath inhabited in my Mortal body,
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for now he is come, by whom thou hast promised to free vs and set vs at liberty, he is come by whom thou hast promised to breake the serpents head,
for now he is come, by whom thou hast promised to free us and Set us At liberty, he is come by whom thou hast promised to break the Serpents head,
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and he is come that will heale our infirmities, and giue strength against sinne and Sathan by faith,
and he is come that will heal our infirmities, and give strength against sin and Sathan by faith,
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& peace towards God through loue.
& peace towards God through love.
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And now saith he, I haue embraced him, and thankfully do receiue him, I beleeue and am perswaded that this is the same Messias whom the Father promised,
And now Says he, I have embraced him, and thankfully do receive him, I believe and am persuaded that this is the same Messias whom the Father promised,
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and the Prophets •oretold, all Israel lōged & expected for, who is the light of the Gentils, the glory of Israel,
and the prophets •oretold, all Israel longed & expected for, who is the Light of the Gentiles, the glory of Israel,
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& the God of the whole world.
& the God of the Whole world.
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Simeon was desirous to liue no longer in this mortall life, when he saw perfect life,Simeon was desirous to live no longer in this Mortal life, when he saw perfect life,
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but like Adam when he came out of Paradice, was desirous to come in againe,
but like Adam when he Come out of Paradise, was desirous to come in again,
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or like the fish which is taken in the net out of the sea struggleth to get in againe.
or like the Fish which is taken in the net out of the sea struggleth to get in again.
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Seeing now he is come for whom Simeon longed, therfore what are the troubles that are past,
Seeing now he is come for whom Simeon longed, Therefore what Are the Troubles that Are past,
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and the sorowes that are come to an end? So they which loue the trueth of God,
and the sorrows that Are come to an end? So they which love the truth of God,
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and waite with desire to be filled with the knowledge therof, such shal not die vntill they haue their hearts desire with contēplation thereof.
and wait with desire to be filled with the knowledge thereof, such shall not die until they have their hearts desire with contemplation thereof.
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For as Peter was sent to Cornelius, and Philip to the Eunuch:
For as Peter was sent to Cornelius, and Philip to the Eunuch:
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so the Lord will stirre vp such of his sernaunts, as may be fit instruments to minister the same vnto vs.
so the Lord will stir up such of his sernaunts, as may be fit Instruments to minister the same unto us
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Mine eyes haue seene thy saluation, &c.
Mine eyes have seen thy salvation, etc.
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Iudas died before the time, and liued not to see Christ crucified, but the Disciples which loued Iesus did see him die like an vndefiled and innocent lambe,Iudas died before the time, and lived not to see christ Crucified, but the Disciples which loved Iesus did see him die like an undefiled and innocent lamb,
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and that to their exceeding comfort and ioy, whē they vnderstood, how that he suffered death for loue of them & for their redemption.
and that to their exceeding Comfort and joy, when they understood, how that he suffered death for love of them & for their redemption.
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Now if Christ can not hide him from such as hūger after him through loue,
Now if christ can not hide him from such as hunger After him through love,
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then what shall we say of our fathers which liued in the time of ignorance, that longed to see this light,
then what shall we say of our Father's which lived in the time of ignorance, that longed to see this Light,
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although they had a mist cast before their eyes? surely such died not til they saw Christ and embraced him in their hearts.
although they had a missed cast before their eyes? surely such died not till they saw christ and embraced him in their hearts.
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And this is our iudgemēt concerning them that died in the time of Poperie, and likewise as concerning the rest, which thought to be saued by Purgatory and Masses after that they are dead, we say that they which sleepe without oyle in their lampes, they die •re they are aware of,
And this is our judgement Concerning them that died in the time of Popery, and likewise as Concerning the rest, which Thought to be saved by Purgatory and Masses After that they Are dead, we say that they which sleep without oil in their lamps, they die •re they Are aware of,
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& ere they wish for it, like the Philistines which sent for Sampson to laugh & mocke at him,
& ere they wish for it, like the philistines which sent for Sampson to laugh & mock At him,
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and to sport them selues, vpō whom the house fel and destroyed them all, or like the Egyptians, which thought that the waters had made passage for them aswel as for the Israelites, both which died in and for their securitie,
and to sport them selves, upon whom the house fell and destroyed them all, or like the egyptians, which Thought that the waters had made passage for them aswell as for the Israelites, both which died in and for their security,
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because they were not watchful nor prepared against the Lord called them.
Because they were not watchful nor prepared against the Lord called them.
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Haue seene &c. There be manie sights of Christ, all go not vp to the mount,Have seen etc. There be many sights of christ, all go not up to the mount,
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as Peter Iames and Iohn, all see not his face with Moses, all sleepe not in his lap with Iohn, all are not taken vp into heauen like Paule, all embrace him not in their armes with Simeon. But as pleaseth God,
as Peter James and John, all see not his face with Moses, all sleep not in his lap with John, all Are not taken up into heaven like Paul, all embrace him not in their arms with Simeon. But as Pleases God,
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so he sheweth him self vnto vs, and all that loue him both see him and imbrace him.
so he shows him self unto us, and all that love him both see him and embrace him.
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To some he shewes him self as in a glasse, to some generally, to some particularly, some he calleth early,
To Some he shows him self as in a glass, to Some generally, to Some particularly, Some he calls early,
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and some he calleth late, and there is no hower in the day wherein he calleth not some to go labour in his vineyard.
and Some he calls late, and there is no hour in the day wherein he calls not Some to go labour in his vineyard.
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To some he sheweth him selfe by Angels, & to other some by visions.
To Some he shows him self by Angels, & to other Some by visions.
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Abraham saw three Angels, Lot saw but two, Manoahs wife saw but one, and yet one was enough. Abraham saw three Angels, Lot saw but two, Manoahs wife saw but one, and yet one was enough.
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It is sayd that Abraham saw Christ his dayes, but we see him cleerer then Abraham, and cleerer then Iohn, if we beleeue in him as we should.
It is said that Abraham saw christ his days, but we see him clearer then Abraham, and clearer then John, if we believe in him as we should.
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Some see Christ and not his saluation, and some see his saluation, and do not embrace it.
some see christ and not his salvation, and Some see his salvation, and do not embrace it.
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We see Christ when we heare his word, and we embrace his saluation when we beleeue it, they see him that heare him, they imbrace him that follow him.
We see christ when we hear his word, and we embrace his salvation when we believe it, they see him that hear him, they embrace him that follow him.
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Here if they had heard me, I would haue searched Ierusalē with lampes, to see who sitteth in darknesse.
Here if they had herd me, I would have searched Ierusalē with lamps, to see who Sitteth in darkness.
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But how can they beleeue the word of God which heare it not? How can they imbrace Christ which know him not, no not though they see him,
But how can they believe the word of God which hear it not? How can they embrace christ which know him not, no not though they see him,
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and all through ignorance, hauing not the meanes to see him, because their leaders are either blinde guides, sleepie watchmen, or hireling shepheards.
and all through ignorance, having not the means to see him, Because their leaders Are either blind guides, sleepy watchmen, or hireling shepherds.
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And surely it is a woful case, whē shepherds go to taske, and let their owne sheepe alone sommer and winter.
And surely it is a woeful case, when shepherd's go to task, and let their own sheep alone summer and winter.
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They sheare them, but neither sommer nor winter do they feede them.
They shear them, but neither summer nor winter do they feed them.
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How should those people vnder their charge see Christ & his saluation, when they are so neglected of the wholsome foode,
How should those people under their charge see christ & his salvation, when they Are so neglected of the wholesome food,
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and euen starued to death manie thousands of their soules, because they haue not the food which nourisheth the soule vnto saluation:
and even starved to death many thousands of their Souls, Because they have not the food which Nourishes the soul unto salvation:
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and how many be there which are as old as Simeon, and yet haue not imbraced Christ Iesus? yea they know him not though they see him,
and how many be there which Are as old as Simeon, and yet have not embraced christ Iesus? yea they know him not though they see him,
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neither do they wayt for his comming, because they haue no desire to imbrace him,
neither do they wait for his coming, Because they have no desire to embrace him,
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and therefore they deferre that, & put it off from their youth to their middle age, from their middle age to their old age, from their old age to death,
and Therefore they defer that, & put it off from their youth to their middle age, from their middle age to their old age, from their old age to death,
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and so they can haue no leasure in all their life to imbrace him.
and so they can have no leisure in all their life to embrace him.
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But to such as do seeke him, and wayte for him with vnfained diligence, we say as the Angell said to the women at the sepulcher, feare not, you seeke the Lord Iesus.
But to such as do seek him, and wait for him with unfeigned diligence, we say as the Angel said to the women At the sepulcher, Fear not, you seek the Lord Iesus.
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How is this world set to deceiue vs? we can find leasure to do euill at anie time,
How is this world Set to deceive us? we can find leisure to do evil At any time,
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but we can find no leasure in all our life long to do good.
but we can find no leisure in all our life long to do good.
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I haue somewhat to say to you of this parish, a daintie was prepared for you,
I have somewhat to say to you of this parish, a dainty was prepared for you,
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and you let the strangers take it from you.
and you let the Strangers take it from you.
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You were required to a fast, and you did feast your selues, you were required to come and pray vnto the Lord,
You were required to a fast, and you did feast your selves, you were required to come and pray unto the Lord,
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and to humble your selues in his sight, that he may turne away his wrath from you,
and to humble your selves in his sighed, that he may turn away his wrath from you,
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& you let the temple stand open and emptie for your parts, and your shops were as open,
& you let the temple stand open and empty for your parts, and your shops were as open,
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and you were about your marchandise, forsaking God and seeking to win the vniust Mammon, and the vanities of the world.
and you were about your merchandise, forsaking God and seeking to win the unjust Mammon, and the vanities of the world.
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For mine eyes haue seene thy saluation &c.
For mine eyes have seen thy salvation etc.
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You may see what deepe root sinne takes when custome is added vnto it, therfore you had neede all of you to take my part,
You may see what deep root sin Takes when custom is added unto it, Therefore you had need all of you to take my part,
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for though I and you fight against it neuer so long, yet some of his darts sticke in vs still.
for though I and you fight against it never so long, yet Some of his darts stick in us still.
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He which beleeueth him, doth that which pleaseth him, and he that hath no will to please him doth that which delites him selfe,
He which Believeth him, does that which Pleases him, and he that hath no will to please him does that which delights him self,
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and he that offers him selfe to be reformed by the word of God is offred in truth.
and he that offers him self to be reformed by the word of God is offered in truth.
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But what, shall I shake off the dust of my feet as a witnesse against you,
But what, shall I shake off the dust of my feet as a witness against you,
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and say, let them that will perish, perish? Nay I will rather wash Naaman yet seuen times, that I might make him cleane if he will be cleansed.
and say, let them that will perish, perish? Nay I will rather wash Naaman yet seuen times, that I might make him clean if he will be cleansed.
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If you haue no Scripture for it, then thinke frō whence you haue receiued it. If you haue no reason for it, then thinke from whence you haue learned it.
If you have no Scripture for it, then think from whence you have received it. If you have no reason for it, then think from whence you have learned it.
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If you haue no example for it, thē thinke whence it first came or sprong vnto you.
If you have no Exampl for it, them think whence it First Come or sprung unto you.
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Thy saluation. Thereby to shew, that he came not by Angels, or by men, or by anie other meanes,Thy salvation. Thereby to show, that he Come not by Angels, or by men, or by any other means,
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but onely from the alone and eternall God.
but only from the alone and Eternal God.
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He calleth him thy saluation, for his name was not giuen him by Ioseph nor by Marie, but by the Angell of God, signifying that he was come from heauen, the father saw him when he was borne, the spirit came vpon him when he was baptized, the Angels ministred vnto him in the wildernes, his enemies subscribed vnto him vpon the crosse, the Virgine trauelled, the starre walked, the wise men came out of far countreyes to worship him,
He calls him thy salvation, for his name was not given him by Ioseph nor by marry, but by the Angel of God, signifying that he was come from heaven, the father saw him when he was born, the Spirit Come upon him when he was baptised, the Angels ministered unto him in the Wilderness, his enemies subscribed unto him upon the cross, the Virgae traveled, the star walked, the wise men Come out of Far countries to worship him,
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then is not this Iehouah the mightie God, whose birth is glorious, whose life is famous, whose death is m•ritorious.
then is not this Jehovah the mighty God, whose birth is glorious, whose life is famous, whose death is m•ritorious.
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None can take vpon him the authoritie of God, but he, on whose shoulders the Lord layeth it, being sent of God & from God.
None can take upon him the Authority of God, but he, on whose shoulders the Lord Layeth it, being sent of God & from God.
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Then we see that our Sauiour is the true Sauiour sent from God, for all creatures beare witnesse vnto him,
Then we see that our Saviour is the true Saviour sent from God, for all creatures bear witness unto him,
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yea the verie deuils, with all the euill spirits do obey his voyce, at whose name all knees do bow.
yea the very Devils, with all the evil spirits do obey his voice, At whose name all knees do bow.
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He came not to bring health, wealth, pleasures, or profits, for the which if he had,
He Come not to bring health, wealth, pleasures, or profits, for the which if he had,
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then multitudes of worldlings would haue followed him:
then Multitudes of worldlings would have followed him:
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but he came to bring saluation, righteousnesse, peace, truth and life, therefore few care for him.
but he Come to bring salvation, righteousness, peace, truth and life, Therefore few care for him.
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He came to saue sinners, not all sinners, not euery one that saith Lord Lord, but he came to saue penitent sinners, which turned vnto God by their repentance,
He Come to save Sinners, not all Sinners, not every one that Says Lord Lord, but he Come to save penitent Sinners, which turned unto God by their Repentance,
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therfore he prayeth in Iohn for those onely that were giuen vnto him. So soone as the seed is sowen, the stones bruse it, the thornes choke it,
Therefore he Prayeth in John for those only that were given unto him. So soon as the seed is sown, the stones bruise it, the thorns choke it,
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and the sunne doth parch it:
and the sun does parch it:
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and what comfort hath the lillie among thornes? therfore wisedome taketh her vnto her wings,
and what Comfort hath the Lily among thorns? Therefore Wisdom Takes her unto her wings,
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& whispereth saying, you shal seeke me before I come, you shall seeke me but shal not find me,
& whispereth saying, you shall seek me before I come, you shall seek me but shall not find me,
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because ye haue refused me when I offred my selfe vnto you.
Because you have refused me when I offered my self unto you.
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Christ is their saluation that beleeue in •im and make much of him, and thankfully receiue him.
christ is their salvation that believe in •im and make much of him, and thankfully receive him.
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The godly he deliuereth from sinne, but the wicked he leaueth bound in the chaines of their iniquitie, to be tormented of him which had tempted them thereunto, whose will they alwayes endeuoured to fulfill & not the Lords, he sheweth them a hand vpon the wal writing their condemnation, and another catching them by the hairie scalpe, which maketh all their ioynts to tremble and their heats to despaire,
The godly he Delivereth from sin, but the wicked he Leaveth bound in the chains of their iniquity, to be tormented of him which had tempted them thereunto, whose will they always endeavoured to fulfil & not the lords, he shows them a hand upon the wall writing their condemnation, and Another catching them by the hairy scalp, which makes all their Joints to tremble and their heats to despair,
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and he saith vnto them, what doest thou here without thy wedding garment? how darest thou come to steale away the childrēs bread? The spirit of Saule worketh in him in his bed and euerie where,
and he Says unto them, what dost thou Here without thy wedding garment? how Darest thou come to steal away the Children's bred? The Spirit of Saule works in him in his Bed and every where,
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and he calleth for the harpe of Dauid to comfort his heart which can not be comforted.
and he calls for the harp of David to Comfort his heart which can not be comforted.
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And this spirit sayth to Iudas, thou hast betrayed thy Lord and crucified him, therefore go and hang thy self,
And this Spirit say to Iudas, thou hast betrayed thy Lord and Crucified him, Therefore go and hang thy self,
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for it sticketh within thee like the mark of Cain. But the godly heart goeth home reioycing and chewing the cud like the Apostles, which reioiced in that they were counted worthie to suffer for his names sake.
for it sticketh within thee like the mark of Cain. But the godly heart Goes home rejoicing and chewing the cud like the Apostles, which rejoiced in that they were counted worthy to suffer for his names sake.
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O what a good banket we haue had this day ▪ the bee goeth lodē to the hiue, O what a good banquet we have had this day ▪ the bee Goes laden to the hive,
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& goeth longer in the strength thereof then Elias did.
& Goes longer in the strength thereof then Elias did.
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Thy saluation. The onely Sauiour is here called saluation it self, for if he were called a bare Sauiour only, thē you might likly vnderstand it by some other sauiour, Thy salvation. The only Saviour is Here called salvation it self, for if he were called a bore Saviour only, them you might likely understand it by Some other Saviour,
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but here he is called saluation it selfe, to shewe that there is no other:
but Here he is called salvation it self, to show that there is no other:
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for there be more sauiours but no more saluations, and there is manie wayes to death, and yet but one death.
for there be more saviour's but no more salvations, and there is many ways to death, and yet but one death.
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The brasen serpent was a figure of Christ, that they which are stong by sinne, by fire,
The brazen serpent was a figure of christ, that they which Are stung by sin, by fire,
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and by the serpent which beguiled Euah, may make speede, because there is no remedie but to come to Christ.
and by the serpent which beguiled Eve, may make speed, Because there is no remedy but to come to christ.
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The Papists haue found out many saluations, they haue found out a saluation by Saints, a saluation by Angels, a saluation by Masses, a saluation by merits, a saluation by Idols,
The Papists have found out many salvations, they have found out a salvation by Saints, a salvation by Angels, a salvation by Masses, a salvation by merits, a salvation by Idols,
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as though Christ had least to do in his owne office, for they haue other saluations to flie vnto.
as though christ had least to do in his own office, for they have other salvations to fly unto.
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They will haue it, but they wil buy it, and what will they giue for it? whie they will fast so many dayes, go so farre on pilgrimages, hire priestes to say so manie Masses, build so manie Abbeys,
They will have it, but they will buy it, and what will they give for it? why they will fast so many days, go so Far on Pilgrimages, hire Priests to say so many Masses, built so many Abbeys,
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and giue so many summes of money to the Monks and Friers.
and give so many sums of money to the Monks and Friars.
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Therfore this scripture goeth against them, & doth dishonor their shamelesnesse, who like Nemrod heaping stone vpō stone, would haue built vp to heauen:
Therefore this scripture Goes against them, & does dishonour their shamelessness, who like Nimrod heaping stone upon stone, would have built up to heaven:
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so they heape sinne vpon sinne, and euerie houre some one heresie or superstition groweth vp from this filthie roote,
so they heap sin upon sin, and every hour Some one heresy or Superstition grows up from this filthy root,
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for what Papist dare say that Simeon thought on any of these or put confidence in anie other Sauiour but only in him whō he embraced in his armes? for saluation is by the promise of God,
for what Papist Dare say that Simeon Thought on any of these or put confidence in any other Saviour but only in him whom he embraced in his arms? for salvation is by the promise of God,
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and all promises are in Christ.
and all promises Are in christ.
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And though Iacob wanted bread, Ioseph wanted not mony, therefore he gaue them backe againe their money,
And though Iacob wanted bred, Ioseph wanted not money, Therefore he gave them back again their money,
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& likewise he gaue them that corne that they would haue bought with it:
& likewise he gave them that corn that they would have bought with it:
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so I would wish them to say as Iosephs brethrē, that they haue their corne for nothing,
so I would wish them to say as Joseph's brothers, that they have their corn for nothing,
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and had their money too, so let them be content to say, that they haue mercie for nothing & their works too.
and had their money too, so let them be content to say, that they have mercy for nothing & their works too.
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For god careth not for their workes, because they profit not him but thē selues.
For god Careth not for their works, Because they profit not him but them selves.
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For there is no water can wash Naaman but Iordan, no water can wash the leprosie of sinne,
For there is no water can wash Naaman but Iordan, no water can wash the leprosy of sin,
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but the bloud of the Lambe. By this the Israelites were saued when the destroyer passed by.
but the blood of the Lamb. By this the Israelites were saved when the destroyer passed by.
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By this the Lord knoweth vs to be his people, and by this the deuill knoweth vs to be none of his.
By this the Lord Knoweth us to be his people, and by this the Devil Knoweth us to be none of his.
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As it is proper vnto God to be called goodnesse, so is it proper vnto Iesus Christ to be called saluation He is called the way, the truth and the life,
As it is proper unto God to be called Goodness, so is it proper unto Iesus christ to be called salvation He is called the Way, the truth and the life,
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for that life which we haue is but a sparke and shadow of life, but he is the true and eternall life.
for that life which we have is but a spark and shadow of life, but he is the true and Eternal life.
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Then seeing Christ is both our righteousnesse, saluation, and also the way, the truth and the life, to leade vs thereunto.
Then seeing christ is both our righteousness, salvation, and also the Way, the truth and the life, to lead us thereunto.
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It is as possible for vs without Christ to be righteous or saued, as it is to be wise without wisedome, righteous without righteousnesse, or saued without saluatiō.
It is as possible for us without christ to be righteous or saved, as it is to be wise without Wisdom, righteous without righteousness, or saved without salvation.
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Therfore let vs not be ashamed to take our water from the fountaine, seeing Christ is the foūtaine of all wisedome, of all righteousnesse, of all truth, of all knowledge, of all saluation, and briefly of all goodnesse:
Therefore let us not be ashamed to take our water from the fountain, seeing christ is the fountain of all Wisdom, of all righteousness, of all truth, of all knowledge, of all salvation, and briefly of all Goodness:
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therefore there is no other Arke to saue vs from the floud, no other ladder to ascend with into heauē, no other Ioseph to feed vs in the famine, no other Moses to lead vs through the wildernesse.
Therefore there is no other Ark to save us from the flood, no other ladder to ascend with into heaven, no other Ioseph to feed us in the famine, no other Moses to led us through the Wilderness.
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But as the riuer S•loa rūneth through all the land of Iudaea, & watereth the whole citie of God:
But as the river S•loa Runneth through all the land of Iudaea, & Waters the Whole City of God:
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so Christ doth shew him selfe all in all, and all sufficient in mercie to saue and to blesse all his Church with spirituall gifts.
so christ does show him self all in all, and all sufficient in mercy to save and to bless all his Church with spiritual Gifts.
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If Christ be life, what shall make vs despaire? shall Sathan? No, for he hath ouercome Sathan.
If christ be life, what shall make us despair? shall Sathan? No, for he hath overcome Sathan.
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Shal death? No, for he hath ouercome death. Shall hell? No, for he hath ouercome hell.
Shall death? No, for he hath overcome death. Shall hell? No, for he hath overcome hell.
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Shall the Law? No, for he hath fulfilled the Law. Shall wrath? No, for he hath troden the wine presse of his fathers wrath.
Shall the Law? No, for he hath fulfilled the Law. Shall wrath? No, for he hath trodden the wine press of his Father's wrath.
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Therefore it was a sweete saying of one at his death, whē mine iniquitie is greater then thy mercie ô God then will I feare and despaire.
Therefore it was a sweet saying of one At his death, when mine iniquity is greater then thy mercy o God then will I Fear and despair.
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Saluation is borne, therfore we w••e al in the state of condemnation before: light is come, therfore we sate all in darknesse before:
Salvation is born, Therefore we w••e all in the state of condemnation before: Light is come, Therefore we sat all in darkness before:
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glorie is come, therfore we were all loden with shame before: life is come, to shew that we were all dead in sinne before.
glory is come, Therefore we were all laden with shame before: life is come, to show that we were all dead in sin before.
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Life is come, and light and saluation: life to the dead, light to the blind, and saluation to the damned.
Life is come, and Light and salvation: life to the dead, Light to the blind, and salvation to the damned.
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For Christ is called saluation, to shew that without him we are all damned firebrands of hell, heires of condemnation, and forsaken of God.
For christ is called salvation, to show that without him we Are all damned firebrands of hell, Heirs of condemnation, and forsaken of God.
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To him that is sicke, it is easie to be thankfull when he is whole, but when he is whole it is harder to be thankfull then to be sicke.
To him that is sick, it is easy to be thankful when he is Whole, but when he is Whole it is harder to be thankful then to be sick.
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I would faine be disproued, that Niniueh might be saued though Ionah would not.
I would feign be disproved, that Nineveh might be saved though Jonah would not.
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Thy saluation. This word saluation is a sweet word, yea the sweetest word in all the Scripture,Thy salvation. This word salvation is a sweet word, yea the Sweetest word in all the Scripture,
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and yet many despise this worthy iewell, because they knowe not what it is worth,
and yet many despise this worthy jewel, Because they know not what it is worth,
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like the dawes which would rather haue a barley corne, then a pearle or a iewell because they know not the value thereof.
like the daws which would rather have a Barley corn, then a pearl or a jewel Because they know not the valve thereof.
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O Lord what is man that thou art so mindfull of him? O man what is God that thou art so vnmindfull of him? If a friend had giuen vs anie thing, we would haue thanked him heartely for it,
O Lord what is man that thou art so mindful of him? O man what is God that thou art so unmindful of him? If a friend had given us any thing, we would have thanked him heartily for it,
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but to him that hath giuen vs all things, we will not giue so much as thankes.
but to him that hath given us all things, we will not give so much as thanks.
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Now therefore let the rocke gush forth water againe, and let our stonie hearts powre foorth streames of teares in vnfayned repentance.
Now Therefore let the rock gush forth water again, and let our stony hearts pour forth streams of tears in unfeigned Repentance.
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We haue all called vpon you, but none regardeth vs, as though God were as Baall, and as though Diues felt no paine,
We have all called upon you, but none Regardeth us, as though God were as Baal, and as though Diues felt no pain,
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nor Lazarus no ioy, but all forgotten.
nor Lazarus no joy, but all forgotten.
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Manie times Christ commeth into the Temple and there is scarse a Simeon to embrace him, the babe is here, but where is Simeon?
Many times christ comes into the Temple and there is scarce a Simeon to embrace him, the babe is Here, but where is Simeon?
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If God had not loued vs better then we loued our selues, we should haue perished long ere this,
If God had not loved us better then we loved our selves, we should have perished long ere this,
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and yet we embrace not Christ as Simeon, who hath saued vs from temporall and spirituall punishments.
and yet we embrace not christ as Simeon, who hath saved us from temporal and spiritual punishments.
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We are inuited to a banket, he who calleth vs to it is God. What is the banket? Saluation.
We Are invited to a banquet, he who calls us to it is God. What is the banquet? Salvation.
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Who are the guests? The Angels and the Saints.
Who Are the guests? The Angels and the Saints.
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What is the fare? Ioy, peace, righteousnesse, this is the fare, and we inuite you euery one:
What is the fare? Joy, peace, righteousness, this is the fare, and we invite you every one:
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yet who will come at our bidding? some for want of faith, some for want of loue, some for want of knowledge, haue despised this holy banket,
yet who will come At our bidding? Some for want of faith, Some for want of love, Some for want of knowledge, have despised this holy banquet,
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and vnto this art thou called ô soule vnworthie to be beloued. FINIS.
and unto this art thou called o soul unworthy to be Beloved. FINIS.
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THE SECOND SERMON OF THE SONG OF OLD FATHER SIMEON.
THE SECOND SERMON OF THE SONG OF OLD FATHER SIMEON.
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Thy saluation, vvhich thou hast prepared before the face of all the people, a light to be reuealed to the Gentiles,
Thy salvation, which thou hast prepared before the face of all the people, a Light to be revealed to the Gentiles,
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and the glorie of thy people Israell.
and the glory of thy people Israel.
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THY saluation. This woord saluation is a sweet word, & holds me to it like an Adamant,THY salvation. This word salvation is a sweet word, & holds me to it like an Adamant,
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for when I thought to proceede, this word sayd vnto me, stay here, teach this and teach all, learne this and learne all,
for when I Thought to proceed, this word said unto me, stay Here, teach this and teach all, Learn this and Learn all,
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for it is the pith of all the mercies of God towards his children.
for it is the pith of all the Mercies of God towards his children.
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Christ is called saluation, because no man should despaire, and because it is impossibl• to be saued without him,
christ is called salvation, Because no man should despair, and Because it is impossibl• to be saved without him,
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for saluation is onely in him, Christ can do any thing but this, he cannot saue him that will not repēt.
for salvation is only in him, christ can do any thing but this, he cannot save him that will not Repent.
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He is called the saluation of God, because he came not from men, nor from Angels,
He is called the salvation of God, Because he Come not from men, nor from Angels,
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nor by chance, but from God him selfe, and therefore his name was not giuen him after the maner of men, which was, that euerie father should name his owne child,
nor by chance, but from God him self, and Therefore his name was not given him After the manner of men, which was, that every father should name his own child,
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but so did not Ioseph, for the Angel had giuen him direction for his name.
but so did not Ioseph, for the Angel had given him direction for his name.
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The Virgine, the oracles, the babes, the shepherds, the starre, the wise mē, the voyce of the cryer, the deuils, the leapers, the sicke, the dead, the earthquake, the sunne, the moone,
The Virgae, the oracles, the babes, the shepherd's, the star, the wise men, the voice of the crier, the Devils, the leapers, the sick, the dead, the earthquake, the sun, the moon,
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& all the cr•atures do beare witnesse vnto the sonne of God which is our saluation, he is called the saluation of God,
& all the cr•atures do bear witness unto the son of God which is our salvation, he is called the salvation of God,
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because he is a saluation according to Gods owne minde.
Because he is a salvation according to God's own mind.
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He came not to bring ease and libertie, but he came to bring the spirituall sword,
He Come not to bring ease and liberty, but he Come to bring the spiritual sword,
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and condemnation to all obstinate sinners, yet saluation to the penitent.
and condemnation to all obstinate Sinners, yet salvation to the penitent.
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I shewed you howe many despised this iewell because they knowe not what it is worth ▪ how few Simeons there be in the Tēple,
I showed you how many despised this jewel Because they know not what it is worth ▪ how few Simeons there be in the Temple,
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how few Nathanaels, how few men that feare God, these plants grow not on euerie ground.
how few Nathanaels, how few men that Fear God, these plants grow not on every ground.
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Who would be vnthankfull if he knew what the Lord giues and what he forgiues, he giues the sonne for the bastard the Lord for the seruant, the righteous for sinners, the innocent for the wicked,
Who would be unthankful if he knew what the Lord gives and what he forgives, he gives the son for the bastard the Lord for the servant, the righteous for Sinners, the innocent for the wicked,
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and the almightie Lord for the sinfull sonnes of mē.
and the almighty Lord for the sinful Sons of men.
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Do you not maruel how you can offend this Lord willingly, which hath done so much for you.
Do you not marvel how you can offend this Lord willingly, which hath done so much for you.
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Here I reprooue vnthankfulnesse, securitie, and negligence, striuing as it were to crucifie Christ again,
Here I reprove unthankfulness, security, and negligence, striving as it were to crucify christ again,
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as the wicked Iewes did, who neuer prospered since the time that they sayd, his bloud be vpon vs and vpon our seed.
as the wicked Iewes did, who never prospered since the time that they said, his blood be upon us and upon our seed.
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They were not like Simeon, who as soone as he saw him embraced him, and reioyced ouer him.
They were not like Simeon, who as soon as he saw him embraced him, and rejoiced over him.
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There is no shew of grace in thē which shew no liking of godlinesse, neither in them selues nor in others:
There is no show of grace in them which show no liking of godliness, neither in them selves nor in Others:
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for this is the first part of our conuersion, to loue them that loue God, and so they are drawne to the Sonne.
for this is the First part of our conversion, to love them that love God, and so they Are drawn to the Son.
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No man will build an Arke vntill the •loud come, no man will seeke for corne vntill the famine come,
No man will built an Ark until the •loud come, no man will seek for corn until the famine come,
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and scarse Lot will be gone out of Sodome before the time of execution of Gods wrath do come vpon them.
and scarce Lot will be gone out of Sodom before the time of execution of God's wrath do come upon them.
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We preach vnto you and call vpon you, we haue euen wearied our selues among you, we haue reproued you for sin,
We preach unto you and call upon you, we have even wearied our selves among you, we have reproved you for since,
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and we must still reproue you vntill you amend:
and we must still reprove you until you amend:
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now therefore if there be anie grace in you, if ye haue anie knowledge, any feare of God in you,
now Therefore if there be any grace in you, if you have any knowledge, any Fear of God in you,
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if you haue anie goodnesse in you, if you haue anie leasure to be saued, turne backe now from doing euil, come out of hell,
if you have any Goodness in you, if you have any leisure to be saved, turn back now from doing evil, come out of hell,
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and plucke your limbes out of the clouches of the serpent, for verily we haue not done so well in this citie as the Niniuits did for all the preaching and teaching we haue had.
and pluck your limbs out of the clouches of the serpent, for verily we have not done so well in this City as the Ninevites did for all the preaching and teaching we have had.
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For who hath determined in his heart to amend his life? who hath left his pride? who hath restored that which he hath taken by extortion, vsurie,
For who hath determined in his heart to amend his life? who hath left his pride? who hath restored that which he hath taken by extortion, Usury,
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& wrong? surely they that haue done thus are monsters, I can not see him, he walketh inuisible and can not be found.
& wrong? surely they that have done thus Are monsters, I can not see him, he walks invisible and can not be found.
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The heauens trembled at the death of Christ, the sunne did hide his face, the earth quaked, the vaile of the Temple rent in sunder, the dead bodies rose out of their graues,
The heavens trembled At the death of christ, the sun did hide his face, the earth quaked, the veil of the Temple rend in sunder, the dead bodies rose out of their graves,
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and all this was to shew, that the Prince of the world suffered violence, & that the Lord of life suffred death for the rāsome of vs,
and all this was to show, that the Prince of the world suffered violence, & that the Lord of life suffered death for the ransom of us,
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and all whatsoeuer throughout the world that do beleeue the Gospell, and liue in obedience,
and all whatsoever throughout the world that do believe the Gospel, and live in Obedience,
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and that he suffering for sinfull and wretched man, was a conquerer ouer hell and all euill, and had ouercome death.
and that he suffering for sinful and wretched man, was a conqueror over hell and all evil, and had overcome death.
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The Scribes are against him, the Pharisies were against him, the rulers bande themselues against him, the atheists against him,
The Scribes Are against him, the Pharisees were against him, the Rulers band themselves against him, the atheists against him,
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and all the spitefull and enuious Iewes against him, whose birth was glorious, whose life was famous,
and all the spiteful and envious Iewes against him, whose birth was glorious, whose life was famous,
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and whose death was meritorious, but God was with him and in him, by which power he hath ouercome them all.
and whose death was meritorious, but God was with him and in him, by which power he hath overcome them all.
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Which thou hast prepared before the face of all people. &c. Which thou hast prepared before the face of all people. etc.
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I thought when first I began this song to end it in foure or fiue sermons,
I Thought when First I began this song to end it in foure or fiue Sermons,
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and I know not what keepes me from it so long, but if it be as pleasant to you as it is to me, you will not be wearie of it though I go forward but like a snaile,
and I know not what keeps me from it so long, but if it be as pleasant to you as it is to me, you will not be weary of it though I go forward but like a snail,
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but hereafter I will go faster, & take more, and giue you the best thereof. Let vs proceede.
but hereafter I will go faster, & take more, and give you the best thereof. Let us proceed.
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Which thou hast prepared before the face of all people. &c. Which thou hast prepared before the face of all people. etc.
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He speakes this to the ende that the eyes of all mankind may be fixed vpon him,
He speaks this to the end that the eyes of all mankind may be fixed upon him,
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as the eyes of all Israell were fixed vpon the Brasen serpent in the wildernesse, that when they be stinged with the sting of that firie serpent which deceiued our forefathers, they may flie vnto him for helpe lest they perish in their sinne,
as the eyes of all Israel were fixed upon the Brazen serpent in the Wilderness, that when they be stinged with the sting of that firy serpent which deceived our Forefathers, they may fly unto him for help lest they perish in their sin,
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and their bloud be on their owne heads.
and their blood be on their own Heads.
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Dauid being to encounter with Goliah, Saule tooke and put on his harnesse, but he could not weare it, it was too heauie for his litle bodie, David being to encounter with Goliath, Saule took and put on his harness, but he could not wear it, it was too heavy for his little body,
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therefore he tooke nothing but a staffe and a few stones in a scrip, and so Dauid slue the pride of the Philistines & the feare of Israell.
Therefore he took nothing but a staff and a few stones in a scrip, and so David slew the pride of the philistines & the Fear of Israel.
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And euen thus the Lord set his Sonne to fight with the Prince of this world, not with swords and targets, bowes and billes,
And even thus the Lord Set his Son to fight with the Prince of this world, not with swords and targets, bows and bills,
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but with the word and spirit of God, with the which he hath ouercome, and through him we also haue the victorie,
but with the word and Spirit of God, with the which he hath overcome, and through him we also have the victory,
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and for this cause hath he bene prepared, that all people might haue cause to reioyce in him.
and for this cause hath he be prepared, that all people might have cause to rejoice in him.
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Which thou hast prepared.
Which thou hast prepared.
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He was prepared long ago, as it doth most plainly appeare, for the Virgine which bare him, the place of his birth, the poore estate wherein it was, his miracles, his Apostles, his torments, his crosse, his death, his resurrection,
He was prepared long ago, as it does most plainly appear, for the Virgae which bore him, the place of his birth, the poor estate wherein it was, his Miracles, his Apostles, his torments, his cross, his death, his resurrection,
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& his ascensiō into heauē, al these were foreshewed and foretold long before they came to passe.
& his Ascension into heaven, all these were foreshowed and foretold long before they Come to pass.
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Therefore some sayd, who is this that is so often spoken of by the Prophets? who is this that can do many miracles that the Scribes and Pharisies cannot do? that can raise the dead, that can ceasse the windes, calme the waters, at whose suffering the earth quaked, the sunne hid his face, darkenesse came ouer all,
Therefore Some said, who is this that is so often spoken of by the prophets? who is this that can do many Miracles that the Scribes and Pharisees cannot do? that can raise the dead, that can cease the winds, Cam the waters, At whose suffering the earth quaked, the sun hid his face, darkness Come over all,
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and being dead, rose againe by his owne power, and ascended into heauen in the sight of a great multitude.
and being dead, rose again by his own power, and ascended into heaven in the sighed of a great multitude.
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How can it be then but it must be known before the face of all people, which was so manifest by dreames, by visions, by oracles, by power, by authoritie,
How can it be then but it must be known before the face of all people, which was so manifest by dreams, by visions, by oracles, by power, by Authority,
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& euery thing had a tong to speake for God.
& every thing had a tonge to speak for God.
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Euerie thing was prepared for him before he came to be reuealed, he came not in the beginning,
Every thing was prepared for him before he Come to be revealed, he Come not in the beginning,
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nor in the ending, he came not in the ending, that we which come after him might long for his second comming.
nor in the ending, he Come not in the ending, that we which come After him might long for his second coming.
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He came not in the beginning, because that such a Prince as he should haue manie banners and triumphs before him.
He Come not in the beginning, Because that such a Prince as he should have many banners and Triumphos before him.
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He came not in the beginning, because the eyes of faith should not be daseled in him,
He Come not in the beginning, Because the eyes of faith should not be dazzled in him,
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and lest they should forget him, and his comming so long since which liued in the latter ages,
and lest they should forget him, and his coming so long since which lived in the latter ages,
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euen as you forget that which I haue sayd as soone as you are gone hence.
even as you forget that which I have said as soon as you Are gone hence.
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He came not in the beginning, because if he had come before man had sinned, man would haue acknowledged no need of a phisitian,
He Come not in the beginning, Because if he had come before man had sinned, man would have acknowledged no need of a Physician,
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but when man had sinned, that he might feele the smart of sinne, therfore he came not then,
but when man had sinned, that he might feel the smart of sin, Therefore he Come not then,
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for when they were cast out of Paradice, they ran vnto Christ as the Israelites did to the serpent.
for when they were cast out of Paradise, they ran unto christ as the Israelites did to the serpent.
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He came not in the beginning but in the perfect age of the world, to shewe that he brought with him perfection, perfect ioy, perfect peace, perfect wisedome, perfect righteousnesse, perfect iustice, perfect truth, signifying therby that notwithstanding he came in the perfect age thereof,
He Come not in the beginning but in the perfect age of the world, to show that he brought with him perfection, perfect joy, perfect peace, perfect Wisdom, perfect righteousness, perfect Justice, perfect truth, signifying thereby that notwithstanding he Come in the perfect age thereof,
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yet he found all things vnperfect.
yet he found all things unperfect.
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The Iewes thought that he should come like some great Prince, with pōpe & glorie, which was a carnal conceipt,
The Iewes Thought that he should come like Some great Prince, with pomp & glory, which was a carnal conceit,
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for herein they were maruelously deceiued, his father was but a poore carpenter, and his mother but a simple woman,
for herein they were marvelously deceived, his father was but a poor carpenter, and his mother but a simple woman,
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and he a sillie babe wrapt in clouts.
and he a silly babe wrapped in clouts.
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Then ought not we to reuerence our Lord and to praise his name, for that he became so humble for vs most vile wretches that are worthie of nothing? and yet we see how cruelly they dealt with this blessed one which came to saue them.
Then ought not we to Reverence our Lord and to praise his name, for that he became so humble for us most vile wretches that Are worthy of nothing? and yet we see how cruelly they dealt with this blessed one which Come to save them.
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Ignorance sate in the chaire, deceipt gaue the sentence, and crueltie executed him, with the most painfull & shamefull death of the crosse.
Ignorance sat in the chair, deceit gave the sentence, and cruelty executed him, with the most painful & shameful death of the cross.
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O that your eyes do not dasell, & your eares tingle, and your hearts maruell at this dealing of theirs to our louing Sauiour which came to saue them if they would,
O that your eyes do not dasell, & your ears tingle, and your hearts marvel At this dealing of theirs to our loving Saviour which Come to save them if they would,
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and now see that he will abase him self for our sakes euen to the vttermost, ô wonderfull thing to thinke of.
and now see that he will abase him self for our sakes even to the uttermost, o wonderful thing to think of.
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If you would marke I would make you in loue with him before I haue done with you, I say vnto all those that come hither to be edified, take your fill of pleasure, enter into Paradice, lift vp your eyes, stretch foorth your hands,
If you would mark I would make you in love with him before I have done with you, I say unto all those that come hither to be edified, take your fill of pleasure, enter into Paradise, lift up your eyes, stretch forth your hands,
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and eate your fill of the tree of life, and the Lord will go home with you, imbrace him and kisse him, entertaine him well,
and eat your fill of the tree of life, and the Lord will go home with you, embrace him and kiss him, entertain him well,
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and he will dwell with you for euer.
and he will dwell with you for ever.
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But you that come hither for fashions sake, either to see or beseene, to finde fault with somewhat,
But you that come hither for fashions sake, either to see or beseene, to find fault with somewhat,
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or to make an hypocritical shew of godlinesse where there is none. I tell you that comfort shall shake hands with you at the dore, marke it,
or to make an hypocritical show of godliness where there is none. I tell you that Comfort shall shake hands with you At the door, mark it,
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and you shall see that my wordes are true. Shewe me what it is that is better then saluation.
and you shall see that my words Are true. Show me what it is that is better then salvation.
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I would haue none of you to be damned if I might preuent it, nor so much as a peece of you to be giuen to Sathan,
I would have none of you to be damned if I might prevent it, nor so much as a piece of you to be given to Sathan,
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(12) part (DIV2)
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therefore I would I knew that stone that would kill Goliah, for I would strike it with all my might into his temples.
Therefore I would I knew that stone that would kill Goliath, for I would strike it with all my might into his Temples.
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(12) part (DIV2)
56
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If you will, you may be saued, and the Lord will one day put those words in my mouth that will touch your hearts.
If you will, you may be saved, and the Lord will one day put those words in my Mouth that will touch your hearts.
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(12) part (DIV2)
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Therefore now arise, kisse and imbrace the sweet babe Iesus, and then afterward frame your selues to obey him;
Therefore now arise, kiss and embrace the sweet babe Iesus, and then afterwards frame your selves to obey him;
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(12) part (DIV2)
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for then the Lord will knocke at your hearts, and if ye will let him in, he wil teach you all things.
for then the Lord will knock At your hearts, and if you will let him in, he will teach you all things.
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(12) part (DIV2)
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490
The Lord came not in the beginning nor in the ending, but he came in the middle age of the world, to shew that if it will not learne now, it will neuer learne to come vnto God by repentance & amēdment, that they may learn to kisse the sonne lest he be angrie,
The Lord Come not in the beginning nor in the ending, but he Come in the middle age of the world, to show that if it will not Learn now, it will never Learn to come unto God by Repentance & amendment, that they may Learn to kiss the son lest he be angry,
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(12) part (DIV2)
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and so they perish in his wrath like Sodome.
and so they perish in his wrath like Sodom.
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(12) part (DIV2)
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492
He came in the middle age of the world, to shew that he was indifferent for the world, to giue light and life vnto all that returne vnto him,
He Come in the middle age of the world, to show that he was indifferent for the world, to give Light and life unto all that return unto him,
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(12) part (DIV2)
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for God respecteth no persons, but euerie man of what nation or countrey soeuer he be, that feareth God and worketh righteousnesse is accepted of him and he will fulfill their ioyes through Christ,
for God respecteth no Persons, but every man of what Nation or country soever he be, that fears God and works righteousness is accepted of him and he will fulfil their Joys through christ,
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(12) part (DIV2)
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yet not when we will, but according to his owne good pleasure, & whē he thinketh good.
yet not when we will, but according to his own good pleasure, & when he Thinketh good.
av xx c-crq pns12 vmb, cc-acp vvg p-acp po31 d j n1, cc c-crq pns31 vvz j.
(12) part (DIV2)
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495
Therefore stay Daniell, thou shalt haue thy diner anon, the Angell and Habacuc are about it.
Therefore stay Daniell, thou shalt have thy dinner anon, the Angel and Habacuc Are about it.
av vvb np1, pns21 vm2 vhi po21 n1 av, dt n1 cc vhb vbr p-acp pn31.
(12) part (DIV2)
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Stay Helias, anon the rauens will bring thee meate, and thou shalt haue enough. Anon Moses will deliuer Israell.
Stay Elias, anon the Ravens will bring thee meat, and thou shalt have enough. Anon Moses will deliver Israel.
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(12) part (DIV2)
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So saluation is alreadie prepared of God, and hath bene long since with fulnesse, knowledge, and all excellent gifts, and he will giue them to vs when he seeth good,
So salvation is already prepared of God, and hath be long since with fullness, knowledge, and all excellent Gifts, and he will give them to us when he sees good,
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(12) part (DIV2)
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but we like whining children, that will not stay till their milke be cold, but would haue it though they be scalded with it:
but we like whining children, that will not stay till their milk be cold, but would have it though they be scalded with it:
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(12) part (DIV2)
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499
so we would haue the knowledge of God and libertie before we know how to vse it.
so we would have the knowledge of God and liberty before we know how to use it.
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(12) part (DIV2)
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500
We would know the high mysteries and deepe counsels of God before we know our selues, we would haue the libertie of the Gospdll,
We would know the high Mysteres and deep Counsels of God before we know our selves, we would have the liberty of the Gospel,
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(12) part (DIV2)
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when we know no way how to vse it but in securitie.
when we know no Way how to use it but in security.
c-crq pns12 vvb dx n1 c-crq pc-acp vvi pn31 p-acp p-acp n1.
(12) part (DIV2)
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502
But the Lord, he will wisely giue vnto vs as it were our bellies full when he seeth it good,
But the Lord, he will wisely give unto us as it were our bellies full when he sees it good,
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(12) part (DIV2)
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and when heseeth vs ready for it, who knoweth our hearts better then we ourselues. A light to be reuealed to the Gentilos, and the glorie of thy people Israell.
and when heseeth us ready for it, who Knoweth our hearts better then we ourselves. A Light to be revealed to the Gentilos, and the glory of thy people Israel.
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(12) part (DIV2)
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You haue heard Simeon shewing the cause why the Sonne was sent frō the Father, why he became man which raigned before in Paradice.
You have herd Simeon showing the cause why the Son was sent from the Father, why he became man which reigned before in Paradise.
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(12) part (DIV2)
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What moued God to leaue his ioy and his blisse, and suffer more then all the world could suffer together? A great cause it is that would make a king leaue his kingdome and fal to beggerie.
What moved God to leave his joy and his bliss, and suffer more then all the world could suffer together? A great cause it is that would make a King leave his Kingdom and fall to beggary.
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(12) part (DIV2)
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A great and wonderfull cause it was that made Iehouah to come downe from heauen to suffer miserie vpon the earth. Two causes Simeon sheweth why this Messias came from heauen.
A great and wonderful cause it was that made Jehovah to come down from heaven to suffer misery upon the earth. Two Causes Simeon shows why this Messias Come from heaven.
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(12) part (DIV2)
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The first, that he might enlighten the Gentiles, which sate in darknesse, and the second, that he might be the glorie of Israell, which gloried in their sacrifices & in their ceremonies,
The First, that he might enlighten the Gentiles, which sat in darkness, and the second, that he might be the glory of Israel, which gloried in their Sacrifices & in their ceremonies,
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(12) part (DIV2)
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and so had no glorie before he came, but were like the Moone when the Sunne doth shine vpon it,
and so had no glory before he Come, but were like the Moon when the Sun does shine upon it,
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(12) part (DIV2)
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or like Rachel which despised Lea and became barren.
or like Rachel which despised Lea and became barren.
cc av-j n1 r-crq j-vvn n1 cc vvd j.
(12) part (DIV2)
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510
And they despised the Gentils light, like that sonne which was angrie because his lost brother came home againe,
And they despised the Gentiles Light, like that son which was angry Because his lost brother Come home again,
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(12) part (DIV2)
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or like those labourers which checked the Lord of the vineyard, because he gaue vnto the other labourers more then he gaue vnto them.
or like those labourers which checked the Lord of the vineyard, Because he gave unto the other labourers more then he gave unto them.
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(12) part (DIV2)
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But the Gentiles are like Lea, who being despised became frutefull.
But the Gentiles Are like Lea, who being despised became fruitful.
p-acp dt n2-j vbr av-j n1, r-crq vbg vvn vvd j.
(12) part (DIV2)
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Simeon reioyced in Christ, not onely for that he was the glorie of Israell, but also for that he was the light of the Gentiles.Simeon rejoiced in christ, not only for that he was the glory of Israel, but also for that he was the Light of the Gentiles.
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(12) part (DIV2)
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Shall the head be sorowfull because the hand is well? nay rather the hand should be glad because the head is well,
Shall the head be sorrowful Because the hand is well? nay rather the hand should be glad Because the head is well,
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(12) part (DIV2)
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and the head because the hand is well.
and the head Because the hand is well.
cc dt n1 c-acp dt n1 vbz av.
(12) part (DIV2)
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The father should be glad because his sonne is stronger then himselfe, the mother should be glad because her daughter is wiser then her selfe, the brother should be glad because his brother is richer then him selfe, the mistresse should reioyce because her mayd is a better houswife then her selfe.
The father should be glad Because his son is Stronger then himself, the mother should be glad Because her daughter is Wiser then her self, the brother should be glad Because his brother is Richer then him self, the mistress should rejoice Because her maid is a better housewife then her self.
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(12) part (DIV2)
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But we enuie our brethren and our neighbours, because they are better then we, and because God hath blessed them with temporall or spiritual things aboue vs:
But we envy our brothers and our neighbours, Because they Are better then we, and Because God hath blessed them with temporal or spiritual things above us:
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(12) part (DIV2)
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if we see that they haue learning, then we enuy them for their learning, if he haue more gifts, we enuie him for his giftes,
if we see that they have learning, then we envy them for their learning, if he have more Gifts, we envy him for his Gifts,
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(12) part (DIV2)
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if he haue more knowledge we enuie him for his knowledge, if he haue more zeale we enuie him for his zeale,
if he have more knowledge we envy him for his knowledge, if he have more zeal we envy him for his zeal,
cs pns31 vhb dc n1 pns12 vvb pno31 p-acp po31 n1, cs pns31 vhb dc n1 pns12 vvb pno31 p-acp po31 n1,
(12) part (DIV2)
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if he haue more riches we enuy him for his riches, and how can we reioyce when euery bodies good is our euill,
if he have more riches we envy him for his riches, and how can we rejoice when every bodies good is our evil,
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(12) part (DIV2)
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and euerie bodies ioy is our sorow? But fixe your eyes vpon Christ alone,
and every bodies joy is our sorrow? But fix your eyes upon christ alone,
cc d ng1 n1 vbz po12 n1? p-acp vvi po22 n2 p-acp np1 av-j,
(12) part (DIV2)
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and he will fulfill your ioy, if you looke not backe to Sodome like Lots wife.
and he will fulfil your joy, if you look not back to Sodom like Lots wife.
cc pns31 vmb vvi po22 n1, cs pn22 vvb xx av p-acp np1 av-j npg1 n1.
(12) part (DIV2)
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If you loue ioy and gladnesse, Christ is ioy & gladnesse, if thou loue comfort,
If you love joy and gladness, christ is joy & gladness, if thou love Comfort,
cs pn22 vvb n1 cc n1, np1 vbz n1 cc n1, cs pns21 vvb n1,
(12) part (DIV2)
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why Christ is the comforter of all that beare his crosse, if thou loue life, Christ is eternall life,
why christ is the comforter of all that bear his cross, if thou love life, christ is Eternal life,
c-crq np1 vbz dt n1 pp-f d cst vvb po31 n1, cs pns21 vvb n1, np1 vbz j n1,
(12) part (DIV2)
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if thou loue peace, Christ is peace, if thou loue riches, Christ is full of heauenly riches,
if thou love peace, christ is peace, if thou love riches, christ is full of heavenly riches,
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(12) part (DIV2)
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and full of liberalitie to bestow them vpon all such as loue God:
and full of liberality to bestow them upon all such as love God:
cc j pp-f n1 pc-acp vvi pno32 p-acp d d c-acp n1 np1:
(12) part (DIV2)
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so Christ is all in all vnto the godly, & they haue more ioy in Christ alwayes and in all things,
so christ is all in all unto the godly, & they have more joy in christ always and in all things,
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(12) part (DIV2)
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then the richest, and glorious, and sumptuous Prince in the world, then Salomō him selfe had in worldly riches, honors, pleasures, ease or felicitie.
then the Richest, and glorious, and sumptuous Prince in the world, then Salomō him self had in worldly riches, honours, pleasures, ease or felicity.
cs dt js, cc j, cc j n1 p-acp dt n1, av np1 pno31 n1 vhd p-acp j n2, n2, n2, n1 cc n1.
(12) part (DIV2)
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For the wicked which put their trust in riches, & make thē gods of gold and money, ease and pleasures,
For the wicked which put their trust in riches, & make them God's of gold and money, ease and pleasures,
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(12) part (DIV2)
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though they do all that they can to fulfil their lusts, and take neuer so much pleasures,
though they do all that they can to fulfil their Lustiest, and take never so much pleasures,
cs pns32 vdb d cst pns32 vmb pc-acp vvi po32 n2, cc vvb av av d n2,
(12) part (DIV2)
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and be neuer so merrie, yet they can haue no true ioy, nor no peace of conscience,
and be never so merry, yet they can have no true joy, nor no peace of conscience,
cc vbb av-x av j, av pns32 vmb vhi dx j n1, ccx dx n1 pp-f n1,
(12) part (DIV2)
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for all the peace, the mirth & sport they haue, is but deceipt, all false and indurable,
for all the peace, the mirth & sport they have, is but deceit, all false and endurable,
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(12) part (DIV2)
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like the grasse, greene in the morning and withered ere night.
like the grass, green in the morning and withered ere night.
av-j dt n1, j-jn p-acp dt n1 cc j-vvn p-acp n1.
(12) part (DIV2)
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But when the Lord doth knocke at their hearts, and strike them with a feeling of their horrible transgressions,
But when the Lord does knock At their hearts, and strike them with a feeling of their horrible transgressions,
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(12) part (DIV2)
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as no doubt he wil, then they are all in a maze, and they can haue no ioy, no peace, no rest,
as no doubt he will, then they Are all in a maze, and they can have no joy, no peace, no rest,
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(12) part (DIV2)
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but they may say, in laughter my soule is sorowfull, in ease my soule hath trouble, in mirth mone, in riches pouertie, in glorie shame, in life my soule is euen dead, in plentie my soule wanteth all things wherein it should reioyce, it is destitute of all comfort,
but they may say, in laughter my soul is sorrowful, in ease my soul hath trouble, in mirth moan, in riches poverty, in glory shame, in life my soul is even dead, in plenty my soul Wants all things wherein it should rejoice, it is destitute of all Comfort,
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(12) part (DIV2)
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and possessed with all slauish feares like Cain, who being Lord of all the earth, yet had no ioy in it when God had once forsaken him.
and possessed with all slavish fears like Cain, who being Lord of all the earth, yet had no joy in it when God had once forsaken him.
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(12) part (DIV2)
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Likewise Saul whē God had forsaken him, he had no ioy of all his kingdome nor of all his riches,
Likewise Saul when God had forsaken him, he had no joy of all his Kingdom nor of all his riches,
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(12) part (DIV2)
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and then who had more ioy Saule the king or Dauid the subiect? So then we see that perfect ioy can be had in nothing but in God and in Iesus Christ.
and then who had more joy Saule the King or David the Subject? So then we see that perfect joy can be had in nothing but in God and in Iesus christ.
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(12) part (DIV2)
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Wherefore as by the streame you may be led to the fountaine, euen so let the ioy and peace of this life serue to lea•e vs to God which is perfect ioy and peace,
Wherefore as by the stream you may be led to the fountain, even so let the joy and peace of this life serve to lea•e us to God which is perfect joy and peace,
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(12) part (DIV2)
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& there rest, like the wise men which were guided by the starre, to come to the true sonne of grace Iesus Christ when he was borne:
& there rest, like the wise men which were guided by the star, to come to the true son of grace Iesus christ when he was born:
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(12) part (DIV2)
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and if we rest not in him when we haue found him there is no rest for vs,
and if we rest not in him when we have found him there is no rest for us,
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(12) part (DIV2)
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but like the restlesse doue which fluttereth about & findeth no rest any way til she returned to the Ark,
but like the restless dove which fluttereth about & finds no rest any Way till she returned to the Ark,
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(12) part (DIV2)
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but we seeme as though we sought him and found him, when as we do but play the hypocrite.
but we seem as though we sought him and found him, when as we do but play the hypocrite.
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(12) part (DIV2)
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545
Salomon saith that the wayes of a whore are prosperitie and welfare, for she euer putteth on a vizard that she might not be knowne to be so vile as she is:Solomon Says that the ways of a whore Are Prosperity and welfare, for she ever putteth on a vizard that she might not be known to be so vile as she is:
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546
so vnder the colour of goodnesse euill is alwayes l••king.
so under the colour of Goodness evil is always l••king.
av p-acp dt n1 pp-f n1 j-jn vbz av vvg.
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547
Therefore Christ is called the light, because that we should leaue our foolishnes seeing light is come,
Therefore christ is called the Light, Because that we should leave our foolishness seeing Light is come,
av np1 vbz vvn dt n1, c-acp cst pns12 vmd vvi po12 n1 vvg n1 vbz vvn,
(12) part (DIV2)
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and that we should forsake all our lights which are but darknesse, and 〈 ◊ 〉 vnto his light which is the true light indeed.
and that we should forsake all our lights which Are but darkness, and 〈 ◊ 〉 unto his Light which is the true Light indeed.
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549
He came to lighten the Gentiles, and they receiued him with thankfulnesse, of whom there was no hope of goodnesse left.
He Come to lighten the Gentiles, and they received him with thankfulness, of whom there was no hope of Goodness left.
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550
Who would suppose that the barren woman should become frutefull, or the prodigall sonne returne home againe? It is like as if an owle should be conuerted to see light,
Who would suppose that the barren woman should become fruitful, or the prodigal son return home again? It is like as if an owl should be converted to see Light,
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or as if the streame should returne into the fountaine, or as if an old man should become yong againe.
or as if the stream should return into the fountain, or as if an old man should become young again.
cc c-acp cs dt n1 vmd vvi p-acp dt n1, cc c-acp cs dt j n1 vmd vvi j av.
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A light to be 〈 ◊ 〉 to the Gentiles. A Light to be 〈 ◊ 〉 to the Gentiles.
dt n1 pc-acp vbi 〈 sy 〉 pc-acp dt n2-j.
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To be reuealed not yet reuealed, the Iewes must first reiect him before the Gentiles receiue him and when the Iewes did oppresse him, condemne him,
To be revealed not yet revealed, the Iewes must First reject him before the Gentiles receive him and when the Iewes did oppress him, condemn him,
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and crucifie him, then were his armes spred vnto the whole world.
and crucify him, then were his arms spread unto the Whole world.
cc vvi pno31, av vbdr po31 n2 vvn p-acp dt j-jn n1.
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555
When the guests would not come, then he sendeth into the high wayes to compell others that would come willingly vnto it.
When the guests would not come, then he sends into the high ways to compel Others that would come willingly unto it.
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Comfort is on foote, and that which will come shall come, &c. The Queene of Saba came from the vttermost part of the earth to heare Salomons wisedome, Comfort is on foot, and that which will come shall come, etc. The Queen of Saba Come from the uttermost part of the earth to hear Solomon's Wisdom,
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557
and the wise men came from the East to see Iesus Christ, but we may say, the Lord was here by in the Temple and I was in my shop, selling and buying lying, deceiuing & swearing.
and the wise men Come from the East to see Iesus christ, but we may say, the Lord was Here by in the Temple and I was in my shop, selling and buying lying, deceiving & swearing.
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Well, when he comes backe againe I will be better acquainted with him: and so we esteeme not of his presence in any reuerent sort.
Well, when he comes back again I will be better acquainted with him: and so we esteem not of his presence in any reverent sort.
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559
The Sunamite sayd, Let vs build a chamber for the man of God, then we should build an house.
The Shunamite said, Let us built a chamber for the man of God, then we should built an house.
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560
Zacheus did climbe vp into a tree to see his sauiour, and the Lord seeing his diligence called him, Zaoheus come downe, Zacchaeus did climb up into a tree to see his Saviour, and the Lord seeing his diligence called him, Zaccheus come down,
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for I will dine at thy house this day, & that was a ioyfull day with Zaoheus, for then saluatiō came into his house and vpon al his family:
for I will dine At thy house this day, & that was a joyful day with Zaccheus, for then salvation Come into his house and upon all his family:
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he gaue the Lord a feast, and the Lord made him a farre better feast of peace, a feast of ioy, a feast of heauenly things,
he gave the Lord a feast, and the Lord made him a Far better feast of peace, a feast of joy, a feast of heavenly things,
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and so for his zeale and indeuor to see Christ bodily, he shewed him selfe vnto him spiritually, euen to his hearts desire. To be reuealed.
and so for his zeal and endeavour to see christ bodily, he showed him self unto him spiritually, even to his hearts desire. To be revealed.
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Haue an eye to the future tense, that which is not shall be.
Have an eye to the future tense, that which is not shall be.
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As for example, Salomon was wise but he is foolish, Sampson was strong, but he is weake, Iudas was a preacher but he is a reprobate, Paule was a persecutor,
As for Exampl, Solomon was wise but he is foolish, Sampson was strong, but he is weak, Iudas was a preacher but he is a Reprobate, Paul was a persecutor,
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but he is a preacher, Peter was a denier of Christ, but now he is a bold professor of Christ, Moses was learned in the wisedome of the Egyptians,
but he is a preacher, Peter was a denier of christ, but now he is a bold professor of christ, Moses was learned in the Wisdom of the egyptians,
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567
but now he is learned in the wisdome of God, by which the wisdome of the Egyptians is made but meere foolishnesse in the sight of God.
but now he is learned in the Wisdom of God, by which the Wisdom of the egyptians is made but mere foolishness in the sighed of God.
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568
Other wise men, as heathen Philosophers, Plato, Aristotle, Cato, Crates, and such like, these were counted verie wise men in the sight of the world,
Other wise men, as heathen Philosophers, Plato, Aristotle, Cato, Crates, and such like, these were counted very wise men in the sighed of the world,
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yet these were Gentiles that wrote so manie •ookes full of wisedome, and all so adorned with notable sentences & wittie sayings, that one would thinke all wisdome were buried with them,
yet these were Gentiles that wrote so many •ookes full of Wisdom, and all so adorned with notable sentences & witty sayings, that one would think all Wisdom were buried with them,
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so famous were they, and so full of earthly vnderstanding, teaching maners, counsels and pollicies:
so famous were they, and so full of earthly understanding, teaching manners, Counsels and policies:
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571
yet for my part I haue neither seene nor heard of any such being wise in worldly things and without the wisdome of God,
yet for my part I have neither seen nor herd of any such being wise in worldly things and without the Wisdom of God,
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(12) part (DIV2)
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but that they haue committed some notorious foolishnesse in the sight of all men, like Achitophel, of whom we reade that he was so wise a counseller,
but that they have committed Some notorious foolishness in the sighed of all men, like Ahithophel, of whom we read that he was so wise a Counsellor,
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and yet see the end of him, he hanged him selfe, and all for want of the knowledge of God.
and yet see the end of him, he hanged him self, and all for want of the knowledge of God.
cc av vvb dt n1 pp-f pno31, pns31 vvn pno31 n1, cc d p-acp n1 pp-f dt n1 pp-f np1.
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574
It were better therefore for him to haue had more wisedome and lesse wit.
It were better Therefore for him to have had more Wisdom and less wit.
pn31 vbdr jc av p-acp pno31 pc-acp vhi vhn dc n1 cc dc n1.
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575
Crates, Aristotle & Plato & all the rest of the wise Philosophers haue either poysoned, burned,Crates, Aristotle & Plato & all the rest of the wise Philosophers have either poisoned, burned,
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or drowned them selues, and so we see that the ende of worldly wisdome is meere foolishnesse, and the foolish haue more peace then the wise:
or drowned them selves, and so we see that the end of worldly Wisdom is mere foolishness, and the foolish have more peace then the wise:
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577
for their wisedome without the feare of God doth thē no more good, then the Arke did to the Philistines, which did nothing but torment them,
for their Wisdom without the Fear of God does them no more good, then the Ark did to the philistines, which did nothing but torment them,
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because they knew not how to vse it, and therefore vnreuerently abused it.
Because they knew not how to use it, and Therefore unreverently abused it.
c-acp pns32 vvd xx c-crq pc-acp vvi pn31, cc av av-j vvn pn31.
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579
For if your wisedome consist in eloquēce of words, in profunditie of wit, to gain craftily and spend warily, to inuent lawes, to expound riddles and interpret dreames, to tell fortunes,
For if your Wisdom consist in eloquence of words, in profundity of wit, to gain craftily and spend warily, to invent laws, to expound riddles and interpret dreams, to tell fortune's,
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580
and prophecie of matters by learning, all these without the feare of God do vs no more good then their wit did these Philosophers, which notwithstanding sate in darknes.
and prophecy of matters by learning, all these without the Fear of God do us no more good then their wit did these Philosophers, which notwithstanding sat in darkness.
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581
And I am afrayd though Christ brought light vnto the Gentiles, yet it may be sayd, that the Gentils sit in darknesse stil, sauing a fewe Leuites scattered vpon the mountaines,
And I am afraid though christ brought Light unto the Gentiles, yet it may be said, that the Gentiles fit in darkness still, Saving a few Levites scattered upon the Mountains,
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582
for whose sake Sodome is spared.
for whose sake Sodom is spared.
p-acp rg-crq n1 np1 vbz vvn.
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583
And because those had not the knowledge of God, therfore they worshipped Mars & Cupid, sunne and moone, beasts & serpēts:
And Because those had not the knowledge of God, Therefore they worshipped Mars & Cupid, sun and moon, beasts & Serpents:
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so the Philistines worshipped Dagō, the Ephesians worshipped Diana, the Assyrians Nesroch, the Israelites worshipped a calf, Ieroboā worshipped Belzebub, the Moabites worshipped Chamos, the Samaritanes did worship vnto Baall: so the truth seemeth falshood, and error seemeth truth.
so the philistines worshipped Dagō, the Ephesians worshipped Diana, the Assyrians Nesroch, the Israelites worshipped a calf, Jeroboan worshipped Belzebub, the Moabites worshipped Chemosh, the Samaritans did worship unto Baal: so the truth seems falsehood, and error seems truth.
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As for example, that the world should be made of nothing, that the word became flesh, that God and man was ioyned together in one bodie,
As for Exampl, that the world should be made of nothing, that the word became Flesh, that God and man was joined together in one body,
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586
then one man may be righteous in the righteousnes of another which is Christ, and that the dead shall rise againe, these seemed foolishnesse vnto the Gentiles, neither could they beleeue them.
then one man may be righteous in the righteousness of Another which is christ, and that the dead shall rise again, these seemed foolishness unto the Gentiles, neither could they believe them.
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587
No more can some Gentiles amongst vs at this day, which are but naturall men, therefore they do not beleeue them:
No more can Some Gentiles among us At this day, which Are but natural men, Therefore they do not believe them:
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588
for when they professed them selues to be wise they became fools, saith the holy Ghost.
for when they professed them selves to be wise they became Fools, Says the holy Ghost.
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589
So then we see nowe what Christ hath done for vs, he hath bounde that serpent, which hath sowen all the tares,
So then we see now what christ hath done for us, he hath bound that serpent, which hath sown all the tares,
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so that the deuill is faine for want of better lodging, to enter into swine.
so that the Devil is feign for want of better lodging, to enter into Swine.
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591
Heretofore, whereas one followed God a thousand folowed Baall, but now kings & Princes lift vp their heads, desiring Christ to raigne with them and in them.
Heretofore, whereas one followed God a thousand followed Baal, but now Kings & Princes lift up their Heads, desiring christ to Reign with them and in them.
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592
Heretofore we made our selues like the wounded man, we were spoyled, we were stript naked,
Heretofore we made our selves like the wounded man, we were spoiled, we were stripped naked,
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593
and we were bathed in our bloud, being full of wounds, but now Christ hath furnished vs, he hath washed vs, he hath clothed vs,
and we were bathed in our blood, being full of wounds, but now christ hath furnished us, he hath washed us, he hath clothed us,
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& we are now become true Israelites:
& we Are now become true Israelites:
cc pns12 vbr av vvn j np2:
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595
we which were the vile and wild oliues, he hath grafted vp vpon the true oliue,
we which were the vile and wild Olive, he hath grafted up upon the true olive,
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596
and planted vs in a frutefull soile.
and planted us in a fruitful soil.
cc vvn pno12 p-acp dt j n1.
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597
And what cause can we shew for this but onely mercie? For heretofore we were called foolish,
And what cause can we show for this but only mercy? For heretofore we were called foolish,
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598
but the Lord hath made vs wise according to the wisedome of God in these dayes by his spirit:
but the Lord hath made us wise according to the Wisdom of God in these days by his Spirit:
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599
but if you deserue to be called the foolish nation again, then ye are most vnhappie and most cursed.
but if you deserve to be called the foolish Nation again, then you Are most unhappy and most cursed.
cc-acp cs pn22 vvb pc-acp vbi vvn dt j n1 av, cs pn22 vbr av-ds j cc av-ds j-vvn.
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600
So now we haue heard that the Lord doth •eueale all his counsels vnto his Prophets,
So now we have herd that the Lord does •eueale all his Counsels unto his prophets,
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and how the glory of Israell is now reuealed to be the light of the Gentiles.
and how the glory of Israel is now revealed to be the Light of the Gentiles.
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602
And you haue heard the cause why: because the Jewes reiected their owne saluation.
And you have herd the cause why: Because the Jews rejected their own salvation.
cc pn22 vhb vvn dt n1 c-crq: c-acp dt np2 vvd po32 d n1.
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You haue heard that the cause was onely his mercie & his loue, because mercy can not containe it selfe within Ierusalem.
You have herd that the cause was only his mercy & his love, Because mercy can not contain it self within Ierusalem.
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A light to be reuealed to the Gentiles, and the glorie of thy people Israell. A Light to be revealed to the Gentiles, and the glory of thy people Israel.
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You haue heard why Christ is called light, why he is called the light of the Gentils,
You have herd why christ is called Light, why he is called the Light of the Gentiles,
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why the Lord did change a curse vnto a blessing, & why the Gentils did chāge darknesse for light,
why the Lord did change a curse unto a blessing, & why the Gentiles did change darkness for Light,
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and a thousand gods for one true God.
and a thousand God's for one true God.
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Then the Gentiles receiued more grace then they desired, for the Lord came vncalled into their houses,
Then the Gentiles received more grace then they desired, for the Lord Come uncalled into their houses,
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and made a feast vnto them in their owne houses. The light of the Gentiles is our light, your light, and my light:
and made a feast unto them in their own houses. The Light of the Gentiles is our Light, your Light, and my Light:
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Christ is our grace, your grace, & my grace, and Christ is our saluation, your saluation, and my saluation.
christ is our grace, your grace, & my grace, and christ is our salvation, your salvation, and my salvation.
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He came vnto the Iewes, & for the Iewes, and yet his comming vnto the Gentiles was better then to the Iewes.
He Come unto the Iewes, & for the Iewes, and yet his coming unto the Gentiles was better then to the Iewes.
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He came into the world when the world did abound in all wickednesse, and saued vs when we most deserued wrath.
He Come into the world when the world did abound in all wickedness, and saved us when we most deserved wrath.
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Wonder at this you that wonder at nothing, that the Lord would come to bring saluation, to redeeme our lost soules,
Wonder At this you that wonder At nothing, that the Lord would come to bring salvation, to Redeem our lost Souls,
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euen as it were against our willes: so that now we would not be as we were for a thousand worlds.
even as it were against our wills: so that now we would not be as we were for a thousand world's.
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I shewed the blindnesse of the Iewes, who hauing heard of their reiection, and of our conuersion,
I showed the blindness of the Iewes, who having herd of their rejection, and of our conversion,
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& yet vnderstood it not, neither sought to preuēt Gods wrath in reiecting of them. Therefore the rocke which should haue saued them, did shiuer them in peeces:
& yet understood it not, neither sought to prevent God's wrath in rejecting of them. Therefore the rock which should have saved them, did shiver them in Pieces:
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wherin was shewed their wonderful blockishnesse, hauing it so oftē foretold by their Ptophets, figured in their Law, shadowed in their sacrifices,
wherein was showed their wondered blockishness, having it so often foretold by their Prophets, figured in their Law, shadowed in their Sacrifices,
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and read in their churches from Saboth to Saboth.
and read in their Churches from Sabbath to Sabbath.
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Euery thing that commeth to passe in churches, in common weales, in cities, in countreys, in kingdomes,
Every thing that comes to pass in Churches, in Common weals, in cities, in Countries', in kingdoms,
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and in prou••ces, these are all foretold in the scriptures, and yet none do vnderstand it, sauing a few chosen ones whom God loueth.
and in prou••ces, these Are all foretold in the Scriptures, and yet none do understand it, Saving a few chosen ones whom God loves.
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For, the comming of Antichrist, the ouerthrow of kingdomes, the darknesse of Poperie, the light of the Gospell, the conuersion of the Gentiles,
For, the coming of Antichrist, the overthrow of kingdoms, the darkness of Popery, the Light of the Gospel, the conversion of the Gentiles,
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and the reiecting of the Iewes, all these are set downe in the scriptures, and yet we can not vnderstand it,
and the rejecting of the Iewes, all these Are Set down in the Scriptures, and yet we can not understand it,
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though we heare it day by day, because we do not giue our minds to vnderstanding.
though we hear it day by day, Because we do not give our minds to understanding.
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Such hearers shall stand in a maze before the righteous & terrible throne of God:
Such hearers shall stand in a maze before the righteous & terrible throne of God:
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the dead shall rise, the trumpe shall blow, and all the world shal be in an vprore,
the dead shall rise, the trump shall blow, and all the world shall be in an uproar,
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and they shall stand quaking, when their hearing without profiting shall be layd to their charge,
and they shall stand quaking, when their hearing without profiting shall be laid to their charge,
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and they shall say, ô we haue knowne no such things:
and they shall say, o we have known no such things:
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but surely if the Iewes could come out of hell, they wold admonish vs to take better heed how we heare:
but surely if the Iewes could come out of hell, they would admonish us to take better heed how we hear:
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for we heare as though we did not heare at all, our minds are otherwise occupied.
for we hear as though we did not hear At all, our minds Are otherwise occupied.
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Now when we see any thing come come to passe as it is foretold in the Scriptures,
Now when we see any thing come come to pass as it is foretold in the Scriptures,
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then we must say as Christ sayd, this prophecie is fulfilled, for all things that are written are come to scriptum est & factum est, that is,
then we must say as christ said, this prophecy is fulfilled, for all things that Are written Are come to Scriptum est & factum est, that is,
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as sure as it is written, so surely doth it come to passe.
as sure as it is written, so surely does it come to pass.
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It prophecieth nothing but that which truely is fulfilled in due time, and the more often it speakes of a thing, the more certaine, the more excellent,
It Prophesieth nothing but that which truly is fulfilled in due time, and the more often it speaks of a thing, the more certain, the more excellent,
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and the more to be beleeued it is.
and the more to be believed it is.
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Like a iewell that is beset with pearle, so is our calling ordained with scriptures for so doth God tender our calling, which is so often in his mouth,
Like a jewel that is beset with pearl, so is our calling ordained with Scriptures for so does God tender our calling, which is so often in his Mouth,
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and we so often in his remembrance, that he speaketh of vs in euery book throughout the whole scriptures,
and we so often in his remembrance, that he speaks of us in every book throughout the Whole Scriptures,
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like a kind spouse whose loue is in a straunge countrey, and he delighteth him selfe with thoughts and meditations of her:
like a kind spouse whose love is in a strange country, and he delights him self with thoughts and meditations of her:
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so he did long vntil the Gentiles were come to him againe, like the prodigall child, whose father did long vntill he had imbraced him.
so he did long until the Gentiles were come to him again, like the prodigal child, whose father did long until he had embraced him.
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When shal my prodigall sonne come home againe saith he? I will put my best garment on his backe,
When shall my prodigal son come home again Says he? I will put my best garment on his back,
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& my gold ring vpon his finger, and his fare shall be the daintiest morsel.
& my gold ring upon his finger, and his fare shall be the daintiest morsel.
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And thus God longeth for our saluation, and he knocketh at our doores, Is faith here? is loue here? is one called the feare of God in this place? And as loue maketh louers sometime to speake plainly and familiarly one to another, sometime by darke speeches and riddles, sometime by letters, sometime by dumbe shewes and signes,
And thus God Longeth for our salvation, and he knocketh At our doors, Is faith Here? is love Here? is one called the Fear of God in this place? And as love makes lovers sometime to speak plainly and familiarly one to Another, sometime by dark Speeches and riddles, sometime by letters, sometime by dumb shows and Signs,
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and sometime to hide them selues one from another:
and sometime to hide them selves one from Another:
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so our God speaketh sometimes playnely vnto his Church, sometime darkely and mystically, somtime he turneth his face frō his Church and deare spouse,
so our God speaks sometime plainly unto his Church, sometime darkly and mystically, sometime he turns his face from his Church and deer spouse,
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as though he would not speake vnto her for loue as appeareth in the booke of the Canticles.
as though he would not speak unto her for love as appears in the book of the Canticles.
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The first type or figure was Caine and Abell, Caine was the eldest sonne of Adam, and Abell the yonger,
The First type or figure was Cain and Abel, Cain was the eldest son of Adam, and Abel the younger,
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yet God loued Abell and accepted his sacrifices, but God reiected Caine for his wickednesse, and he became a reprobate:
yet God loved Abel and accepted his Sacrifices, but God rejected Cain for his wickedness, and he became a Reprobate:
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euen so doth God, he reiecteth the Iewes which were the eldest sonne, the true oliue,
even so does God, he rejects the Iewes which were the eldest son, the true olive,
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and the seede of promise, and Gods deare children if the• had continued in obedience,
and the seed of promise, and God's deer children if the• had continued in Obedience,
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and he taketh vs being but the yongest sonne, the wyld oliue, and maketh vs children by adoption vnto him, only of his meere mercie without anie other cause.
and he Takes us being but the youngest son, the wild olive, and makes us children by adoption unto him, only of his mere mercy without any other cause.
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The 2. example was Sem & Iaphet, both which were Noahs sons, Sem was the first son & Iaphet the third & yōgest,
The 2. Exampl was Sem & Japhet, both which were Noahs Sons, Sem was the First son & Japhet the third & youngest,
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& of this Iaphet came the Gentiles:
& of this Japhet Come the Gentiles:
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of him said Noah, God perswade Iaphet that he may dwell in the tēts of Sem, that is, that they may be vnited together,
of him said Noah, God persuade Japhet that he may dwell in the tents of Sem, that is, that they may be united together,
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as we see it is come to passe.
as we see it is come to pass.
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Other sheepe I haue saith Christ, which are not of this fold, them also will I bring,
Other sheep I have Says christ, which Are not of this fold, them also will I bring,
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& they shal heare my voyce, & there shall be one sheepe fold and one shepherd.
& they shall hear my voice, & there shall be one sheep fold and one shepherd.
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The third type or figure of Christ was Ismael and Isaac, both the sonnes of Abraham: Ismaell was the eldest, Isaac the yonger yet Isaac was chosen of God & a figure of Christ at that time when he went to haue bene offered as a sweet sacrifice at Gods cōmandement. The third type or figure of christ was Ishmael and Isaac, both the Sons of Abraham: Ishmael was the eldest, Isaac the younger yet Isaac was chosen of God & a figure of christ At that time when he went to have be offered as a sweet sacrifice At God's Commandment.
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And Ismael his eldest brother was a mocker of his brother, and therfore he was put away,
And Ishmael his eldest brother was a mocker of his brother, and Therefore he was put away,
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and the Lord was not with him.
and the Lord was not with him.
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The fourth type or figure was Iacob and Esau, both sonnes to Isaac: Esau was the elder brother and Iacob the yonger,
The fourth type or figure was Iacob and Esau, both Sons to Isaac: Esau was the elder brother and Iacob the younger,
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yet God loued Iacob and hated Esau, because Esau contemned his birthright, and sold it to Iacob for a messe of pottage,
yet God loved Iacob and hated Esau, Because Esau contemned his birthright, and sold it to Iacob for a mess of pottage,
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and therefore Iacob stole the blessing from him:
and Therefore Iacob stole the blessing from him:
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so God blessed Iacob, but he cursed Esau, whereby is shewed that the Lord did for the contempt of the Iewes, take away their birthright and their blessing,
so God blessed Iacob, but he cursed Esau, whereby is showed that the Lord did for the contempt of the Iewes, take away their birthright and their blessing,
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and hath giuen it vnto vs. The fift type of figure was Lea, which was squint eyed, and was despised, because she was not so faire and so well fauoured as her sister Rachell, and yet the Lord made her frutefull and Rachell barren:
and hath given it unto us The fift type of figure was Lea, which was squint eyed, and was despised, Because she was not so fair and so well favoured as her sister Rachel, and yet the Lord made her fruitful and Rachel barren:
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so we being despised for our barrennesse in all goodnes, yet the Lord in mercie made vs fruteful and reuiued vs.
so we being despised for our Barrenness in all Goodness, yet the Lord in mercy made us fruitful and revived us
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The sixt figure was Manasses & Ephraim the two sonnes of Ioseph, Manasses was the eldest, and Ephram was the yongest.
The sixt figure was Manasses & Ephraim the two Sons of Ioseph, Manasses was the eldest, and Ephraim was the youngest.
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Both of them Ioseph hauing brought to Iacob his father that he might blesse them, he tooke Manasses and put him towards Iacobs right hand, that he might blesse him first & more plentifully,
Both of them Ioseph having brought to Iacob his father that he might bless them, he took Manasses and put him towards Iacobs right hand, that he might bless him First & more plentifully,
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and he tooke Ephraim and put him towardes Iacobs left hand.
and he took Ephraim and put him towards Iacobs left hand.
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But Iacob stretched out his right hand, and layd it on Ephraims head which was the yonger,
But Iacob stretched out his right hand, and laid it on Ephraim's head which was the younger,
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and his left hand vpon Manasses, directing his hands so of purpose, for Manasses was the elder of them both.
and his left hand upon Manasses, directing his hands so of purpose, for Manasses was the elder of them both.
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Thus the Lord blessed vs when there was no hope left for vs.
Thus the Lord blessed us when there was no hope left for us
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The seuenth figure was Rahab a harlot in Iericho, who was a Gentile, yet her heart was touched so, that she receiued and entertained the spies that Israell sent,
The Seventh figure was Rahab a harlot in Jericho, who was a Gentile, yet her heart was touched so, that she received and entertained the spies that Israel sent,
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and in the time of danger hid them, that they should take no harme, signifying thereby, that the Gentiles should receiue & imbrace the true Israelites and messengers of the Gospel,
and in the time of danger hid them, that they should take no harm, signifying thereby, that the Gentiles should receive & embrace the true Israelites and messengers of the Gospel,
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and keepe them as safely, and defend them as diligently as Rahab did the spies of Israell.
and keep them as safely, and defend them as diligently as Rahab did the spies of Israel.
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The eight figure was Ruth a Moabite, of her Christ Iesus vouchsafed to come as concerning the flesh, to shew that he came not onely of the Iewes and for the Iewes,
The eight figure was Ruth a Moabite, of her christ Iesus vouchsafed to come as Concerning the Flesh, to show that he Come not only of the Iewes and for the Iewes,
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but also of and for the Gentiles, which were the lost sheepe, vnhoped for, being strangers frō the couenant.
but also of and for the Gentiles, which were the lost sheep, unhoped for, being Strangers from the Covenant.
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The ninth figure was Sampson, who being a Iewe, would needs marrie with a Gentile, signifying that Christ Iesus would also marrie with the Gentiles,
The ninth figure was Sampson, who being a Iewe, would needs marry with a Gentile, signifying that christ Iesus would also marry with the Gentiles,
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as he did with the Iewes.
as he did with the Iewes.
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The tenth figure was Salomon, who married Pharaos daughter which was an Egyptian and Gentile, signifying thereby that Christ would take him a spouse among the Gentiles to marrie with him selfe as Dauid in the Psalmes declareth.
The tenth figure was Solomon, who married Pharaohs daughter which was an Egyptian and Gentile, signifying thereby that christ would take him a spouse among the Gentiles to marry with him self as David in the Psalms Declareth.
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The eleuenth figure was Naaman the Syrian, whose leprosie is turned vpon Gehezie, the leprosie of an heathen and ignorant mā turned vpon an Israelite,
The Eleventh figure was Naaman the Syrian, whose leprosy is turned upon Gehazi, the leprosy of an heathen and ignorant man turned upon an Israelite,
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and one that had the knowledge of God, being the seruant of a Prophet, signifying that our leprosie of sinne and ignorance should be turned from vs vpon the Iewes, who had the knowledge of the law of God,
and one that had the knowledge of God, being the servant of a Prophet, signifying that our leprosy of sin and ignorance should be turned from us upon the Iewes, who had the knowledge of the law of God,
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but esteemed it not, but were vnthankfull for it. Manie like examples there are in the new Testament:
but esteemed it not, but were unthankful for it. Many like Examples there Are in the new Testament:
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like as the Cherubins, though seuered in sūder, yet looked one towards another, and both vpon the mercie seate:
like as the Cherubim, though severed in sunder, yet looked one towards Another, and both upon the mercy seat:
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so the old Testament and the new looke looke one towards another & yet point at one and the same thing.
so the old Testament and the new look look one towards Another & yet point At one and the same thing.
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The first type or figure in the new Testament was the wise men, which were the first fruits of the Gentiles,
The First type or figure in the new Testament was the wise men, which were the First fruits of the Gentiles,
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and came from the East, being guided by a starre:
and Come from the East, being guided by a star:
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signifying that by the guiding of the worde and spirit of God, the Gentiles should come from all the places of the world to imbrace Christ Iesus with ioy.
signifying that by the guiding of the word and Spirit of God, the Gentiles should come from all the places of the world to embrace christ Iesus with joy.
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The second Type or figure was Christ himselfe, his going into Egypt, signifying thereby that he should go from the Iewes to the Gentiles,
The second Type or figure was christ himself, his going into Egypt, signifying thereby that he should go from the Iewes to the Gentiles,
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because the Iewes refused him through vnbeleefe, abundance of wickednesse, and want of reformation: so we see that nothing can driue awaite Christ but sinne.
Because the Iewes refused him through unbelief, abundance of wickedness, and want of Reformation: so we see that nothing can driven await christ but sin.
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The third Type was Christ whipping the Iewes out of the temple, shewing thereby that the Iewes should be whipped or cast out of the spiritual temple,
The third Type was christ whipping the Iewes out of the temple, showing thereby that the Iewes should be whipped or cast out of the spiritual temple,
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& the gentiles should occupie it.
& the Gentiles should occupy it.
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This beloued, belongeth vnto vs, vnto whom the Lord so wonderfully hath made his light to shine.
This Beloved, belongeth unto us, unto whom the Lord so wonderfully hath made his Light to shine.
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The fourth figure is the parable of the vineyard, which was taken from them that possessed it,
The fourth figure is the parable of the vineyard, which was taken from them that possessed it,
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and giuen to them that should bring forth the fruits therof, and yeeld better increase vnto the Lord of the Vineyard.
and given to them that should bring forth the fruits thereof, and yield better increase unto the Lord of the Vineyard.
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The fift figure was the parable of the two sonnes that were bidden to go and worke in their fathers vineyard, of whom the first said he would and did not:
The fift figure was the parable of the two Sons that were bidden to go and work in their Father's vineyard, of whom the First said he would and did not:
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the second said he would not, and did repent, and went to labor in the vineyard:
the second said he would not, and did Repent, and went to labour in the vineyard:
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the first signified the Iewes, which made many vowes with such a shew of godlinesse which was but hypocrisie, whom the Lord reiected and cast off,
the First signified the Iewes, which made many vows with such a show of godliness which was but hypocrisy, whom the Lord rejected and cast off,
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and said, that the publicanes and sinners should stand in iudgement to condemne the greatest of them.
and said, that the Publicans and Sinners should stand in judgement to condemn the greatest of them.
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The sixt figure, was the feast that the Lord made vnto the disobedient guestes which the Lord inuited to his banket,
The sixt figure, was the feast that the Lord made unto the disobedient guests which the Lord invited to his banquet,
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and was onely ordained for them, and promised to come vnto it, and yet refused and would not come,
and was only ordained for them, and promised to come unto it, and yet refused and would not come,
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but alledged slieght excuses taken from their loue of earthlie and transitorie things aboue God.
but alleged slieght excuses taken from their love of earthly and transitory things above God.
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Therefore the Lord sent into the hie waies to call and compell the Gentiles to come, which came though they left their wedding garments behind them.
Therefore the Lord sent into the high ways to call and compel the Gentiles to come, which Come though they left their wedding garments behind them.
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The 7. Tipe or figure was the vision of Peter in Ioppa, when he was on the top of the house, where he saw the vessel come downe that had in it all maner of foure footed beasts of the earth,
The 7. Tipe or figure was the vision of Peter in Joppa, when he was on the top of the house, where he saw the vessel come down that had in it all manner of foure footed beasts of the earth,
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and wilde beasts, and foules of the aire, and creeping things, where also the voice said vnto him, Arise Peter, kill and eat:
and wild beasts, and fowls of the air, and creeping things, where also the voice said unto him, Arise Peter, kill and eat:
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wherein the Lord shewed vnto him, that he should count no man vncleane, although the Gentiles then were counted vncleane,
wherein the Lord showed unto him, that he should count no man unclean, although the Gentiles then were counted unclean,
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as were the vncleane beasts set downe in the law of God, and therefore when Peter was sent for to Cornelius house, he said, Of a truth I perceiue that God hath no respect of persons,
as were the unclean beasts Set down in the law of God, and Therefore when Peter was sent for to Cornelius house, he said, Of a truth I perceive that God hath no respect of Persons,
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but in euerie nation he that feareth God, and worketh righteousnesse is accepted of him. but in every Nation he that fears God, and works righteousness is accepted of him.
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Manie other examples of our calling, as the straied sheepe, the lost groate, the prodigall sonne,
Many other Examples of our calling, as the strayed sheep, the lost groat, the prodigal son,
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and Christ eating with publicanes and sinners, which when we reade we should cast our figure and saie, of whom is this spoken? of the gentiles? then it is of me, for I am a gentile.
and christ eating with Publicans and Sinners, which when we read we should cast our figure and say, of whom is this spoken? of the Gentiles? then it is of me, for I am a gentile.
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But am I conuerted? If I be not thē haue I not fulfilled this prophesie,
But am I converted? If I be not them have I not fulfilled this prophesy,
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therfore let vs striue to do well, and to mortifie and subdue sinne which dwelleth in our mortall bodies:
Therefore let us strive to do well, and to mortify and subdue sin which dwells in our Mortal bodies:
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for none but the valiant can enter into the kingdome of heauen.
for none but the valiant can enter into the Kingdom of heaven.
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Nowe all these prophecies are fulfilled, the blind see, the lame go, the dumb speake, the deafe heare, the maimed worke, the deade are quickned, the leapers are cleansed,
Now all these prophecies Are fulfilled, the blind see, the lame go, the dumb speak, the deaf hear, the maimed work, the dead Are quickened, the leapers Are cleansed,
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and the poore receiue the Gospel.
and the poor receive the Gospel.
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Therefore who will dispaire, and say, light is not reuealed vnto me, when as he seeth it to be reuealed vnto whole nations? And so solemne is our calling,
Therefore who will despair, and say, Light is not revealed unto me, when as he sees it to be revealed unto Whole Nations? And so solemn is our calling,
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as that in so manie places of the scripture it is foretold, whereby we see how dearely the Lord tendereth our saluation:
as that in so many places of the scripture it is foretold, whereby we see how dearly the Lord tendereth our salvation:
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like as a kind spouse which was longed for while she was in a strange countrie:
like as a kind spouse which was longed for while she was in a strange country:
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so Christ longed for the gentiles, till they came home againe vnto him. Therefore let vs now consider what he giueth vs, namely righteousnesse, and saluation, first righteousnesse, then saluation:
so christ longed for the Gentiles, till they Come home again unto him. Therefore let us now Consider what he gives us, namely righteousness, and salvation, First righteousness, then salvation:
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first repentance, and then forgiuenesse of sinnes, the sunne of the gospel, least we should see heauen in hell,
First Repentance, and then forgiveness of Sins, the sun of the gospel, lest we should see heaven in hell,
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and light in darknesse, and ioy in anguishes. Let vs not contemne our light, or grow carelesse of it:
and Light in darkness, and joy in Anguishes. Let us not contemn our Light, or grow careless of it:
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let vs not build with one hand & ouerthrow with the other by prophanesse, like those men which while they surfetted at their gluttonous tables, did call vpon God for health.
let us not built with one hand & overthrow with the other by profaneness, like those men which while they surfeited At their gluttonous tables, did call upon God for health.
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Christ is not receyued with the hand, if the father offering a gift do see the sonne stretch foorth his left hand, he will withdraw his gift from him.
christ is not received with the hand, if the father offering a gift do see the son stretch forth his left hand, he will withdraw his gift from him.
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I say let vs not contemne our light as the Iewes contemned their glorie.
I say let us not contemn our Light as the Iewes contemned their glory.
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For what is light to him that will shut his eies against it? What is this light? It is such a glorious light,
For what is Light to him that will shut his eyes against it? What is this Light? It is such a glorious Light,
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and such an excellent reuelation, that great and mightie kings haue earnestly desired to see, and princes haue laid downe their crownes to reueale it.
and such an excellent Revelation, that great and mighty Kings have earnestly desired to see, and Princes have laid down their crowns to reveal it.
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Let vs embrace this light, Let vs take & put on the wedding garment, and go to the banket,
Let us embrace this Light, Let us take & put on the wedding garment, and go to the banquet,
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(12) part (DIV2)
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vnto which a thousand messengers haue inuited vs, and do alledge none excuses, I haue married a wife, I haue bought oxen, I go to see a farme, &c. and therefore I cannot come, neither will I come.
unto which a thousand messengers have invited us, and do allege none excuses, I have married a wife, I have bought oxen, I go to see a farm, etc. and Therefore I cannot come, neither will I come.
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(12) part (DIV2)
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Well do so, if that ye will needes: but remember that thou wast inuited, and therfore the blessing shall be giuen to another.
Well do so, if that you will needs: but Remember that thou wast invited, and Therefore the blessing shall be given to Another.
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(12) part (DIV2)
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Therefore shall Esau weepe for the blessing but shall not haue it.
Therefore shall Esau weep for the blessing but shall not have it.
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(12) part (DIV2)
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But giue me a reason I pray thee, why thou wilt be called the seruāt of God, which doest not serue him, But give me a reason I pray thee, why thou wilt be called the seruamt of God, which dost not serve him,
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(12) part (DIV2)
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or the child of God, which dost not loue him, or the disciple of Christ which dost not learne of him:
or the child of God, which dost not love him, or the disciple of christ which dost not Learn of him:
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(12) part (DIV2)
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yet his raine falleth vpon all, the iust & vniust, and he giueth thee al things for nothing • the sun doth giue his light for nothing, the dewe doth giue his moisture for nothing, the ••uers do giue their waters for nothing,
yet his rain falls upon all, the just & unjust, and he gives thee all things for nothing • the sun does give his Light for nothing, the dew does give his moisture for nothing, the ••uers do give their waters for nothing,
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(12) part (DIV2)
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and the earth doth giue her fruit for nothing.
and the earth does give her fruit for nothing.
cc dt n1 vdz vvi po31 n1 p-acp pix.
(12) part (DIV2)
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What shall we do then when the sunne shineth? We must not do as we do in the darke,
What shall we do then when the sun shines? We must not do as we do in the dark,
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(12) part (DIV2)
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for then men ought to betake them to their labour.
for then men ought to betake them to their labour.
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(12) part (DIV2)
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735
Learne of the sauage beasts, who as soone as the day springs, betake thē to their trauell,
Learn of the savage beasts, who as soon as the day springs, betake them to their travel,
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(12) part (DIV2)
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and euery bird welcommeth it with many a sweet song.
and every bird welcometh it with many a sweet song.
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(12) part (DIV2)
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737
Christ is light, and this light is come, Therefore he that seeth not now is blinde,
christ is Light, and this Light is come, Therefore he that sees not now is blind,
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(12) part (DIV2)
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and he that heares not now is deafe, and he that workes not now is maimed.
and he that hears not now is deaf, and he that works not now is maimed.
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(12) part (DIV2)
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739
But we will not worke holy workes according to the word, neither in light nor darkenes:
But we will not work holy works according to the word, neither in Light nor darkness:
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(12) part (DIV2)
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740
we can see to sin in the darke as well as in the light, for the light discouereth both the harlot •• the theese,
we can see to sin in the dark as well as in the Light, for the Light Discovereth both the harlot •• the these,
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(12) part (DIV2)
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741
for he is afraid of the light: where light is not, Christ is not:
for he is afraid of the Light: where Light is not, christ is not:
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(12) part (DIV2)
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742
but Christ is light, and let none be afraid to seeke this light which is so good,
but christ is Light, and let none be afraid to seek this Light which is so good,
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(12) part (DIV2)
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so excellent, and so profitable for vs. For it doth not onelie deso•e it solfe, but al other things round about it.
so excellent, and so profitable for us For it does not only deso•e it solfe, but all other things round about it.
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(12) part (DIV2)
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744
Therfore if thou hast this light, thy faith, thy feare, thy loue will shew it selfe,
Therefore if thou hast this Light, thy faith, thy Fear, thy love will show it self,
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(12) part (DIV2)
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745
& good things cannot now hide themselues, for he that is light doth delight to please God in the light.
& good things cannot now hide themselves, for he that is Light does delight to please God in the Light.
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(12) part (DIV2)
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It is no maruell though a man stumble in the darke, but he which stumbleth in the light is not verie strong,
It is no marvel though a man Stumble in the dark, but he which stumbleth in the Light is not very strong,
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(12) part (DIV2)
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747
because he seeth his way before him.
Because he sees his Way before him.
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(12) part (DIV2)
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748
Once we stumbled at euerie straw when we walked in darknesse, for then light had a fall, pride had a fall, lust had a fall, drunkennesse had a •al, penurie had a fall ignorance had a fall:
Once we stumbled At every straw when we walked in darkness, for then Light had a fallen, pride had a fallen, lust had a fallen, Drunkenness had a •al, penury had a fallen ignorance had a fallen:
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(12) part (DIV2)
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749
or if you will, pride rose and we fell, lust rose, and we fell, &c.
or if you will, pride rose and we fell, lust rose, and we fell, etc.
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(12) part (DIV2)
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750
Were Egypt as light as Goshen, that is, whether the Iewes haue receiued their glorie or no,
Were Egypt as Light as Goshen, that is, whither the Iewes have received their glory or no,
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(12) part (DIV2)
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yet if thou sin in the darke the light wil bewray thee, and thy conscience will accuse thee, and condemne thee for it.
yet if thou sin in the dark the Light will bewray thee, and thy conscience will accuse thee, and condemn thee for it.
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(12) part (DIV2)
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Therefore now giue ouer darknes, and arme thee with light, for your life shineth like the light,
Therefore now give over darkness, and arm thee with Light, for your life shines like the Light,
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(12) part (DIV2)
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753
therefore now we should be Israel, for Israel is reuolted.
Therefore now we should be Israel, for Israel is revolted.
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(12) part (DIV2)
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754
But many scrolles may be written of our sinnes, and thus the gentiles are as gentiles still.
But many scrolls may be written of our Sins, and thus the Gentiles Are as Gentiles still.
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(12) part (DIV2)
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755
He that beleeueth not the word, is an infidell, he that beleeueth not God, is an Atheist, he that worshippeth anie thing more than God, is an idolater:
He that Believeth not the word, is an infidel, he that Believeth not God, is an Atheist, he that Worshippeth any thing more than God, is an idolater:
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(12) part (DIV2)
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756
euerie mans conscience shall condemne himselfe. Men will leaue godlinesse for riches but they will not leaue their riches for godlinesse.
every men conscience shall condemn himself. Men will leave godliness for riches but they will not leave their riches for godliness.
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(12) part (DIV2)
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The Iewes neuer serued God at any time with such deuotion as they doe now their gold and their riches.
The Iewes never served God At any time with such devotion as they do now their gold and their riches.
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(12) part (DIV2)
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Many the•e are which could be content neuer to die, but liue here with their riches and pleasures.
Many the•e Are which could be content never to die, but live Here with their riches and pleasures.
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(12) part (DIV2)
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759
Is not the godly more despited for his godlinesse than the wicked for his wickednesse?
Is not the godly more despited for his godliness than the wicked for his wickedness?
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(12) part (DIV2)
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Are not the members of Christ more hated, and worse entertained by vs then the limmes of Sathan? So dearely doth euerie one loue sinne and drawes sinne vpon sinne like a chain,
are not the members of christ more hated, and Worse entertained by us then the limbs of Sathan? So dearly does every one love sin and draws sin upon sin like a chain,
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(12) part (DIV2)
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or monsters drawne in a chain: pride sheweth, drunkennesse sheweth euerie man his sinne. They came vnto vs, and said, your fathers loued vs well, and said vnto vs,
or monsters drawn in a chain: pride shows, Drunkenness shows every man his sin. They Come unto us, and said, your Father's loved us well, and said unto us,
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(12) part (DIV2)
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762
if you wil be faire, you shall be wise, if you will be drunke, you shall be rich,
if you will be fair, you shall be wise, if you will be drunk, you shall be rich,
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(12) part (DIV2)
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763
and so euerie one pointeth at, and sheweth vs the way which leadeth to destruction,
and so every one pointeth At, and shows us the Way which leads to destruction,
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(12) part (DIV2)
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and how few are the number of them which sheweth vs the way of vertue and godlinesse?
and how few Are the number of them which shows us the Way of virtue and godliness?
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(12) part (DIV2)
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765
And thus we are euen as forward as those Iewes which striue who shall come to hell first.
And thus we Are even as forward as those Iewes which strive who shall come to hell First.
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(12) part (DIV2)
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Who did euer thanke God that he was not borne an hundred yeares ago, when ignorance spred ouer all,
Who did ever thank God that he was not born an hundred Years ago, when ignorance spread over all,
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(12) part (DIV2)
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767
and all Egypt was smitten with darknesse, or that the Lorde hath not left him to himselfe to become an Atheist,
and all Egypt was smitten with darkness, or that the Lord hath not left him to himself to become an Atheist,
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(12) part (DIV2)
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768
or an Epicure which liues without God in the world? VVe haue all Gods gifts offered vs, but we haue refused them. Christ brought light:
or an Epicure which lives without God in the world? We have all God's Gifts offered us, but we have refused them. christ brought Light:
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(12) part (DIV2)
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769
but we had rather he had brought darknesse, for we loue darkenesse more then light.
but we had rather he had brought darkness, for we love darkness more then Light.
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(12) part (DIV2)
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770
The Angels, the heauens, the word, the spirit, are light, and we which see it are darknesse,
The Angels, the heavens, the word, the Spirit, Are Light, and we which see it Are darkness,
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(12) part (DIV2)
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771
for we can not abide light, but are like an Owle which flieth out of a ha•e field from the light of the day, such a death is day vnto vs. Faith is flowen away, truth is become a pilgrim,
for we can not abide Light, but Are like an Owl which flies out of a ha•e field from the Light of the day, such a death is day unto us Faith is flown away, truth is become a pilgrim,
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(12) part (DIV2)
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772
and euerie string is out of tune. He which should weep and bee sorrowfull laughes, and truth is brought to the ground,
and every string is out of tune. He which should weep and be sorrowful laughs, and truth is brought to the ground,
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(12) part (DIV2)
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773
yea poore truth is euen persecuted to the death, therefore sinners are stubble, and their sentence is, burne them.
yea poor truth is even persecuted to the death, Therefore Sinners Are stubble, and their sentence is, burn them.
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(12) part (DIV2)
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774
How fine would be the way of vertue, if you would pare away the rubs that are in it,
How fine would be the Way of virtue, if you would pare away the rubs that Are in it,
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(12) part (DIV2)
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775
if you would take away all occasions of sinne, and giue it gall to eate,
if you would take away all occasions of sin, and give it Gall to eat,
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(12) part (DIV2)
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776
and when you haue done so, set a crowne of thornes vpon his head, and when you haue thus crow - 〈 … 〉 you haue condemned it, put it to death,
and when you have done so, Set a crown of thorns upon his head, and when you have thus crow - 〈 … 〉 you have condemned it, put it to death,
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(12) part (DIV2)
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and when you haue put it to death, burie it: and when you haue buried it, •oll a great stone vpon the head of it,
and when you have put it to death, bury it: and when you have buried it, •oll a great stone upon the head of it,
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(12) part (DIV2)
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778
and set watch men to keepe it, and let your watch-men be fasting and prayer, that it may neuer rise againe to raigne any more, the which the Lord for his mercie sake grant, Amen.
and Set watch men to keep it, and let your watchmen be fasting and prayer, that it may never rise again to Reign any more, the which the Lord for his mercy sake grant, Amen.
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(12) part (DIV2)
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779
THE CALLING OF IONAH. Ionah 1. 1. 2. 1 The vvord of the Lord came to Ionah the sonne of Amittai saying,
THE CALLING OF JONAH. Jonah 1. 1. 2. 1 The word of the Lord Come to Jonah the son of Amittai saying,
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(13) sermon (DIV1)
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2 Arise, and go to Niniuie that great Citie, and crie against it, for their vvickednesse is come •p before me.
2 Arise, and go to Nineveh that great city, and cry against it, for their wickedness is come •p before me.
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(13) sermon (DIV1)
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781
YOu haue heard the sweet song of old father Simeon, like the pleasaunt song of a sweet bird before her death, setting foorth the ioy of the righteous which embrace Christ Iesus.
YOu have herd the sweet song of old father Simeon, like the pleasant song of a sweet bird before her death, setting forth the joy of the righteous which embrace christ Iesus.
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(13) sermon (DIV1)
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782
Before Christ Iesus vouchsafed to come vnto vs, we would not come vnto him, but in all our doings we wrought our condemnation,
Before christ Iesus vouchsafed to come unto us, we would not come unto him, but in all our doings we wrought our condemnation,
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(13) sermon (DIV1)
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783
& through the innumerable heapes of our iniquities, laboured to driue him without all hope of mercie from vs. So we continued like flies which flutter about the candle till they haue consumed them selues.
& through the innumerable heaps of our iniquities, laboured to driven him without all hope of mercy from us So we continued like flies which flutter about the candle till they have consumed them selves.
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(13) sermon (DIV1)
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784
When we had done as much as in vs lay to driue him away from vs,
When we had done as much as in us lay to driven him away from us,
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(13) sermon (DIV1)
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785
then he saued, and recompenced good for euill vnto vs. So that if God had loued vs no better thē we loued our selues, we might haue perished in our sinne,
then he saved, and recompensed good for evil unto us So that if God had loved us no better them we loved our selves, we might have perished in our sin,
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786
and our bloud should be vpon our owne heads.
and our blood should be upon our own Heads.
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787
If Christ be the light of the Gentiles, let vs embrace him• and let euerie one walke as becommeth the children of light,
If christ be the Light of the Gentiles, let us embrace him• and let every one walk as becomes the children of Light,
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but many do shut their eyes against it, least they should see, and many do not onely smoother their owne light,
but many do shut their eyes against it, lest they should see, and many do not only smoother their own Light,
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but the Sunne sayth vnto the Moone, shine not, and the Moone sayth vnto the Stars, be not bright.
but the Sun say unto the Moon, shine not, and the Moon say unto the Stars, be not bright.
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And many haue smothered their light so long, that the dampe hath put out the candle and thus they labor to bring the darkenesse of Egypt vpon Goshen: so that their eyes haue forgotten to see,
And many have smothered their Light so long, that the damp hath put out the candle and thus they labour to bring the darkness of Egypt upon Goshen: so that their eyes have forgotten to see,
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and so manie goe out of the way, because they would not looke vpon the candle,
and so many go out of the Way, Because they would not look upon the candle,
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and the deuill giueth to euerie one that which he wisheth, so it may be for his hurt:
and the Devil gives to every one that which he wishes, so it may be for his hurt:
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to the bramble fire, and who can but pittie that the same Manna which commeth from heauen should be poysoned with it?
to the bramble fire, and who can but pity that the same Manna which comes from heaven should be poisoned with it?
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The Iewes had no cause to enuie our light, for he gaue thē glorie: he was poore, and yet he gaue them riches:
The Iewes had no cause to envy our Light, for he gave them glory: he was poor, and yet he gave them riches:
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he was counted base, and yet he made them honourable, he was contemned, and yet he made them beloued:
he was counted base, and yet he made them honourable, he was contemned, and yet he made them Beloved:
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they were full of darknesse, and he brought them light, but they contemned this light, and so procured their owne condemnation.
they were full of darkness, and he brought them Light, but they contemned this Light, and so procured their own condemnation.
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And therefore now it is come to passe that they are become vagabonds vpon the earth,
And Therefore now it is come to pass that they Are become vagabonds upon the earth,
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and most contemned of all other nations, & euerie people haue a dwelling:
and most contemned of all other Nations, & every people have a Dwelling:
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but since they prophesied euill vnto themselues, saying his blood be vpon vs and our children, goodnesse hath put on the face of bath fulnesse amongst them.
but since they prophesied evil unto themselves, saying his blood be upon us and our children, Goodness hath put on the face of bath fullness among them.
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If thou embrace Christ as Simeon did, then Christ is thy glorie, but if thy glorie consist in beautie which fadeth, in gay clothing which weareth, in wealth which wasteth,
If thou embrace christ as Simeon did, then christ is thy glory, but if thy glory consist in beauty which fades, in gay clothing which weareth, in wealth which wastes,
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or in gold which rusteth, then Christ is not thy glorie.
or in gold which rusteth, then christ is not thy glory.
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We haue gone long with an olde man, and now we haue lost him, but we are loth to part with him he is such a good companion, neuerthelesse we hope to finde him againe in Ionah.
We have gone long with an old man, and now we have lost him, but we Are loath to part with him he is such a good Companion, nevertheless we hope to find him again in Jonah.
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We haue gone but slowly with him as with an olde man which is not verie swift on foote,
We have gone but slowly with him as with an old man which is not very swift on foot,
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but now we must runne with Ionah as with a poste, least Niniuie be destroied. The word of the Lord came vnto Ionah.
but now we must run with Jonah as with a post, lest Nineveh be destroyed. The word of the Lord Come unto Jonah.
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I neede not shew the authoritie of Prophets, but concerning their sorts and difference: there are three sorts of Prophets.
I need not show the Authority of prophets, but Concerning their sorts and difference: there Are three sorts of prophets.
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The first were such as called vpon the name of the Lord in prayer for the people,
The First were such as called upon the name of the Lord in prayer for the people,
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and receiued an answer from the Lord in the peoples behalfe, of which sort was Samuell, & these were called Seers.
and received an answer from the Lord in the peoples behalf, of which sort was Samuel, & these were called Seers.
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A second sort of Prophets were such as God raysed to expoūd the law, and declare the will of God vnto the people,
A second sort of prophets were such as God raised to expound the law, and declare the will of God unto the people,
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when the Priests and such as should do so, were slacke in their callings:
when the Priests and such as should do so, were slack in their callings:
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of which sort was Esay, Ieremie, Ezechiell, Damell, Hose, Ioell, A••os, Obadiah, Ionah, and the rest of the holy Prophets.
of which sort was Isaiah, Ieremie, Ezekiel, Damell, Hose, Joel, A••os, Obadiah, Jonah, and the rest of the holy prophets.
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A third sort were such as haue beene since Christ, woorking such like effectes, of which sort was the Prophet Agabus, of whome mention is made in the eleuenth of the Acts and the 28. verse.
A third sort were such as have been since christ, working such like effects, of which sort was the Prophet Agabus, of whom mention is made in the Eleventh of the Acts and the 28. verse.
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Now in the second sort of these was Ionah, whom God sent to declare his wil vnto his people,
Now in the second sort of these was Jonah, whom God sent to declare his will unto his people,
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vnto whom also the Lord did reueale the subuersion of kingdomes, the ouerthrow of Tribes, the captiuitie of Nations,
unto whom also the Lord did reveal the subversion of kingdoms, the overthrow of Tribes, the captivity of nations,
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and calamities that were to come vnto the sonnes of men for iniquitie and rebellion against God.
and calamities that were to come unto the Sons of men for iniquity and rebellion against God.
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As all wise men were not borne at once, nor liued togither:
As all wise men were not born At once, nor lived together:
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so these holy Prophets haue not beene at once, but were raised vp by the Lord God, some here, some there, according to his pleasure,
so these holy prophets have not been At once, but were raised up by the Lord God, Some Here, Some there, according to his pleasure,
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and as he sawe the people stand in need of them by reason of the corruption of the times.
and as he saw the people stand in need of them by reason of the corruption of the times.
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And furthermore, the Lord hath not at any time reuealed vnto one of these, all things that might be reuealed,
And furthermore, the Lord hath not At any time revealed unto one of these, all things that might be revealed,
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but as much as was sufficient for them euerie one in their times and places.
but as much as was sufficient for them every one in their times and places.
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Neither hath any of them told as much of the will of God as might be,
Neither hath any of them told as much of the will of God as might be,
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nor the expounding of his lawes.
nor the expounding of his laws.
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But the Patriarkes haue left some to the Prophets, and the Prophets haue left some to the Apostles,
But the Patriarchs have left Some to the prophets, and the prophets have left Some to the Apostles,
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but they haue left none for vs, but they haue all left open the whole will of GOD vnto vs,
but they have left none for us, but they have all left open the Whole will of GOD unto us,
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and euerie one bringeth Golde, and Myrrhe, and Frankensense, like the wise men which came to see our Lord.
and every one brings Gold, and Myrrh, and Frankensense, like the wise men which Come to see our Lord.
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There are three things which moued me to take this storie in hand aboue al others.
There Are three things which moved me to take this story in hand above all Others.
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First because you know the storie, and therefore can the better conceiue of the matter as I go forward with it.
First Because you know the story, and Therefore can the better conceive of the matter as I go forward with it.
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Secondly because it is brief and doth containe a great deale in a little.
Secondly Because it is brief and does contain a great deal in a little.
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Thirdly, because it is most agreeable for the time and state of this sinfull age wherein we liue,
Thirdly, Because it is most agreeable for the time and state of this sinful age wherein we live,
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and therefore most conuenient for vs. It is manifest that Ionah liued in a very troublesome time,
and Therefore most convenient for us It is manifest that Jonah lived in a very troublesome time,
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namely in the time of Ieroboam a wicked king, of whom it was said, that he not only sinned himself against the Lord,
namely in the time of Jeroboam a wicked King, of whom it was said, that he not only sinned himself against the Lord,
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but it is he which is called the Ieroboā that made Israell to sinne.
but it is he which is called the Jeroboan that made Israel to sin.
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Also this commēdeth the constancie of Ionah, that he in the midst of all the corruptions wherwith all the people were ouerflowne, kept him selfe vncorrupted and vnspotted amongst them all.
Also this commends the constancy of Jonah, that he in the midst of all the corruptions wherewith all the people were overflown, kept him self uncorrupted and unspotted among them all.
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And furthermore it layeth open and magnifieth the great loue of God, in that he sent a Prophet to admonish his vngodly people,
And furthermore it Layeth open and magnifieth the great love of God, in that he sent a Prophet to admonish his ungodly people,
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when as he should haue sent a thunderbolt to terrifie them, or rather vtterly to destroy them:
when as he should have sent a thunderbolt to terrify them, or rather utterly to destroy them:
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so that there mercy stept before iudgment.
so that there mercy stepped before judgement.
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His name was Ionah, which signifieth a doue, which admonisheth vs, that as we labour to be as wise as serpents,
His name was Jonah, which signifies a dove, which Admonisheth us, that as we labour to be as wise as Serpents,
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so we should also desire that we might be as simple as doues. His fathers name was Amittai, which signifieth truth.
so we should also desire that we might be as simple as Dove. His Father's name was Amittai, which signifies truth.
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I would that truth were euerie preachers father. There are three speciall things contained in this historie.
I would that truth were every Preachers father. There Are three special things contained in this history.
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First, the great mercie of God, expressed in this, that he sent a Prophet to Niniuie a Citie of the Gētils, which were strangers from the couenant, from the promise,
First, the great mercy of God, expressed in this, that he sent a Prophet to Nineveh a city of the Gentiles, which were Strangers from the Covenant, from the promise,
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and straungers from the common wealth of Israell.
and Strangers from the Common wealth of Israel.
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The second thing was Ionah, who being no Gentile but an Israelite, which knew his maisters will what it was, did yet presumptuously neglect the same, not of a sudden desire,
The second thing was Jonah, who being no Gentile but an Israelite, which knew his masters will what it was, did yet presumptuously neglect the same, not of a sudden desire,
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for he had time inough to consider what he did, and yet see what mercie did:
for he had time enough to Consider what he did, and yet see what mercy did:
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the Lord prepared a great whale in the bottome of the sea, where there was no hope of life for him:
the Lord prepared a great whale in the bottom of the sea, where there was no hope of life for him:
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afterwards the Lord hauing deliuered him out of the whales bellie, he went and preached at Niniuie so zealously,
afterwards the Lord having Delivered him out of the Whale's belly, he went and preached At Nineveh so zealously,
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as though he had neuer bene the man which was so disobedient before.
as though he had never be the man which was so disobedient before.
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And when he had done, he murmured against God worse thē euer he did, and all because he spared the citie.
And when he had done, he murmured against God Worse them ever he did, and all Because he spared the City.
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The third thing was, the mariners which had bene idolaters all their liues, yet now by the great power of God mouing them, called vpon the true God, of whom they had heard by Ionah, & by whose mightie power they were saued.
The third thing was, the Mariners which had be Idolaters all their lives, yet now by the great power of God moving them, called upon the true God, of whom they had herd by Jonah, & by whose mighty power they were saved.
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But in the meane while, Niniuie set on the score, and had no ho with them in working wickednesse:
But in the mean while, Nineveh Set on the score, and had no ho with them in working wickedness:
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but still filling the cup of all abhominations, and running downe to hel with as much speed and force as they could,
but still filling the cup of all abominations, and running down to hell with as much speed and force as they could,
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and no stay but the perill of death. And Ionah, he rebelleth against God, for being sent to Niniuie, he went to Tarshish.
and no stay but the peril of death. And Jonah, he rebelleth against God, for being sent to Nineveh, he went to Tarshish.
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There are foure speciall things to be noted in Ionah. First, the daunger of Ionah by his disobedience.
There Are foure special things to be noted in Jonah. First, the danger of Jonah by his disobedience.
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Secondlie, the behauiour of Ionah in the whales bellie. Thirdlie, the grudging and murmuring of Ionah against the Lord God.
Secondly, the behaviour of Jonah in the Whale's belly. Thirdly, the grudging and murmuring of Jonah against the Lord God.
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And fourthlie, the rebuking of Ionah by God for his impietie.
And fourthly, the rebuking of Jonah by God for his impiety.
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He that receiueth a Prophet in the name of a Prophet, shall receyue a Prophets reward.
He that receiveth a Prophet in the name of a Prophet, shall receive a prophets reward.
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Therefore let vs prepare our eares to heare and receiue the worde of God preached by his ministers,
Therefore let us prepare our ears to hear and receive the word of God preached by his Ministers,
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& let vs think that Ionah is come againe to our houses to preach, whether it be fortie dayes,
& let us think that Jonah is come again to our houses to preach, whither it be fortie days,
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or fortie weekes, or fortie yeares, they that liue like Sodome, shall be punished like Sodome.
or fortie weeks, or fortie Years, they that live like Sodom, shall be punished like Sodom.
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The word of the Lord came to Ionah the sonne of Amittai saying, Arise• &c. We haue seene Ionah a farre off, if we would we might see him nearer.The word of the Lord Come to Jonah the son of Amittai saying, Arise• etc. We have seen Jonah a Far off, if we would we might see him nearer.
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As our Sauiour said to his disciples, Pray that your flight be not in the winter, nor on the Sabboth:
As our Saviour said to his Disciples, Pray that your flight be not in the winter, nor on the Sabbath:
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so say I vnto you, pray that the Lordes comming be not on the weeke dayes therefore:
so say I unto you, pray that the lords coming be not on the Week days Therefore:
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if he did come then, howe should he find you? Therefore I pray you learne now,
if he did come then, how should he find you? Therefore I pray you Learn now,
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and giue good eare that ye may• heare sufficient for all the weeke. The word of the Lord came, &c. Wherein I obserue that Ionah went not before he was sent:
and give good ear that you may• hear sufficient for all the Week. The word of the Lord Come, etc. Wherein I observe that Jonah went not before he was sent:
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for he going to preach vnto the Gentiles, it was needfull that he should haue a speciall calling and commission from the Lord himselfe:
for he going to preach unto the Gentiles, it was needful that he should have a special calling and commission from the Lord himself:
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for it was vnmeet to cast the childrens bread vnto dogs, vnlesse he had a speciall commaundement from God so to do.
for it was unmeet to cast the Children's bred unto Dogs, unless he had a special Commandment from God so to do.
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None ought to take vpon him the function of preaching in the church, vnles they haue their warrant or authoritie from God, as Aaron had.
None ought to take upon him the function of preaching in the Church, unless they have their warrant or Authority from God, as Aaron had.
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And although they haue not their authoritie in that forme and maner as Ionah had his, (namely) as it were by word of mouth,
And although they have not their Authority in that Form and manner as Jonah had his, (namely) as it were by word of Mouth,
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euen from God himselfe, Arise and go to Niniuie. Yet they must haue their warrant from him (else their calling is vnlawfull.)
even from God himself, Arise and go to Nineveh. Yet they must have their warrant from him (Else their calling is unlawful.)
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But now there is another authoritie crept into the Church that makes so many idols, which haue eyes and see not, tongues and speake not, eares and heare not, and that is this.
But now there is Another Authority crept into the Church that makes so many Idols, which have eyes and see not, tongues and speak not, ears and hear not, and that is this.
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When one stalleth vp another into Moses chaire, not hauing Moses rod, nor Moses spirit. And this gall will not holde spurring.
When one stalleth up Another into Moses chair, not having Moses rod, nor Moses Spirit. And this Gall will not hold spurring.
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Further I obserue, that as the worde of the Lord came to Ionah: so the word of the Pope came to his priests, Iesuits and Seminaries,
Further I observe, that as the word of the Lord Come to Jonah: so the word of the Pope Come to his Priests, Iesuits and Seminaries,
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but so and in such sort manie times, that they are drawne to Tiburne while Masses are said for them at Rome.
but so and in such sort many times, that they Are drawn to Tiburn while Masses Are said for them At Room.
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The word of the Lord came vnto Ionah. &c. The word of the Lord Come unto Jonah. etc.
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Wherein also I obserue, that which came vnto him was not alwayes with him, but so it was, that when the worde of the Lord came vnto anie of the Prophets,
Wherein also I observe, that which Come unto him was not always with him, but so it was, that when the word of the Lord Come unto any of the prophets,
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then they were well furnished with abilitie, to teach, to preach, to reproue, or to command whosoeuer the Lord would haue so handled, as by example:
then they were well furnished with ability, to teach, to preach, to reprove, or to command whosoever the Lord would have so handled, as by Exampl:
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Nathan the Prophet bad Dauid the king that he should build a temple.Nathan the Prophet bad David the King that he should built a temple.
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2. Sam. 1. and 1. Chron. 11. And a little after he came and bad him that he should not build it. 2. Sam. 1. and 1. Chronicles 11. And a little After he Come and bade him that he should not built it.
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Where wee see that when he bad him build it, then the spirite of the Lord came not vnto him to bid him so to do.
Where we see that when he bade him built it, then the Spirit of the Lord Come not unto him to bid him so to do.
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And therefore the spirit of God came vpon him the verie same night, and bad him that he should go to Dauid, and bid him that he should not build it.
And Therefore the Spirit of God Come upon him the very same night, and bade him that he should go to David, and bid him that he should not built it.
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For this is euident, that as God himselfe is constant, so his spirit and his word are constant,
For this is evident, that as God himself is constant, so his Spirit and his word Are constant,
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and therefore neuer faith and vnsaith one thing.
and Therefore never faith and vnsaith one thing.
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Againe the Prophet Elisha said, 2. Kin. 4. that the Sunamites heart was grieued, but the Lord had hid it from him,
Again the Prophet Elisha said, 2. Kin. 4. that the Shunamites heart was grieved, but the Lord had hid it from him,
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and had not as then declared the same vnto him:
and had not as then declared the same unto him:
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which doth note vnto vs, that the same worde whereby the Lord hath, and doth reueale maruellous things vnto his Prophets, was not now vpon him,
which does note unto us, that the same word whereby the Lord hath, and does reveal marvelous things unto his prophets, was not now upon him,
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neither is alwayes vpon any Prophet, but according to the will of God it comes vnto them, to reueale vnto them what he would haue them to do, and when it pleaseth him.
neither is always upon any Prophet, but according to the will of God it comes unto them, to reveal unto them what he would have them to do, and when it Pleases him.
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Also Daniel said, that the Lord did not reueale the kings dreame vnto him, for any wisdome that he had more then any liuing,
Also daniel said, that the Lord did not reveal the Kings dream unto him, for any Wisdom that he had more then any living,
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but only for the kings sake, & for the poore people of Gods sake, and so you must think of vs that are the ministers of the Gospell, that the Lord doth not reueale his will vnto vs,
but only for the Kings sake, & for the poor people of God's sake, and so you must think of us that Are the Ministers of the Gospel, that the Lord does not reveal his will unto us,
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for any wisdome or worthinesse that is in vs more then other men, but for your sakes,
for any Wisdom or worthiness that is in us more then other men, but for your sakes,
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& that we might reueale it vnto you, therefore heare vs euen for that cause, because the Lord hath reuealed vnto vs these things for your sakes, and good.
& that we might reveal it unto you, Therefore hear us even for that cause, Because the Lord hath revealed unto us these things for your sakes, and good.
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From the calling we come to the charge. Arise and go to Niniuie that great• &c. God commeth and findeth vs al a sleepe, then he bids vs arise, for they are not fit to conuert others, which are not yet cōuerted themselues, according to that saying of Christ to Peter: When thou art conuerted (sayth he) strengthē thy brethren, teaching them by your experience.
From the calling we come to the charge. Arise and go to Nineveh that great• etc. God comes and finds us all a sleep, then he bids us arise, for they Are not fit to convert Others, which Are not yet converted themselves, according to that saying of christ to Peter: When thou art converted (say he) strengthen thy brothers, teaching them by your experience.
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Now a dayes men take vpon them to reproue others for committing such thinges as themselues haue practised,
Now a days men take upon them to reprove Others for committing such things as themselves have practised,
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and do practise without amendment, notwithstanding their diligence in teaching others their dutie, they can teach all the doctrine of Christ, sauing three sillables, that is:
and do practise without amendment, notwithstanding their diligence in teaching Others their duty, they can teach all the Doctrine of christ, Saving three syllables, that is:
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Follow me, Therefore these are like some Tailers, which are verie busie in decking and tricking vp of others,Follow me, Therefore these Are like Some Tailors, which Are very busy in decking and tricking up of Others,
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but go bare & beggerly themselues.
but go bore & beggarly themselves.
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They wil not let vs plucke out the moate that is in their eyes vutill we haue plucked out the beame in our owne eyes.
They will not let us pluck out the moat that is in their eyes vutill we have plucked out the beam in our own eyes.
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Niniuie was the greatest and the auncientest citie in the land of Assyria, and the name of it signified Beautifull, which name was giuen it rather for the greatnesse and beautie thereof,Nineveh was the greatest and the Ancientest City in the land of Assyria, and the name of it signified Beautiful, which name was given it rather for the greatness and beauty thereof,
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then for the name of Ashur, which was the builder and first founder therof• as we read in the booke of Genesis. Some thinke it to be built by Ninus, but I am not of that minde.
then for the name of Ashur, which was the builder and First founder therof• as we read in the book of Genesis. some think it to be built by Ninus, but I am not of that mind.
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It had a faire name, but foule deeds like this citie.
It had a fair name, but foul Deeds like this City.
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The Iewes would not heare the word of God by Ionah, and therfore the Lord sent to Niniuie, signifying thereby that the Iewes for their contempt and negligence should be reiected,
The Iewes would not hear the word of God by Jonah, and Therefore the Lord sent to Nineveh, signifying thereby that the Iewes for their contempt and negligence should be rejected,
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and the Gentiles should be receyued into the fauour of God, that they might be an holie & sanctified people vnto the Lord in their stead.
and the Gentiles should be received into the favour of God, that they might be an holy & sanctified people unto the Lord in their stead.
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Their sinne is noted in this, that they sinned euen vntill the Prophets were gone from them.
Their sin is noted in this, that they sinned even until the prophets were gone from them.
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Therefore this was as it were to shake off the dust of their feet to witnesse against them for their obstinacie and hardnesse of heart,
Therefore this was as it were to shake off the dust of their feet to witness against them for their obstinacy and hardness of heart,
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and to let them see that the wickedest Gentiles were more righteous then they, that they repented at the voice of one Prophet, yea & with one sermon:
and to let them see that the wickedest Gentiles were more righteous then they, that they repented At the voice of one Prophet, yea & with one sermon:
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whereas they refused & resisted all the holy and worthy Prophets that God sent vnto them.
whereas they refused & resisted all the holy and worthy prophets that God sent unto them.
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Againe, the calling of the Gentiles is declared in this their submission with all willingnesse, which they did shewe vnto the words of this prophet wheras:
Again, the calling of the Gentiles is declared in this their submission with all willingness, which they did show unto the words of this Prophet whereas:
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the Iewes reiected all the words of God, and would not heare the Prophets, whom God had raysed vp amongst them, which made those Niniuits to proclaime a fast, to put on sackcloth and to humble themselues before the Lord, desiring him to turne away his wrath from their citie? Thus they repented,
the Iewes rejected all the words of God, and would not hear the prophets, whom God had raised up among them, which made those Ninevites to proclaim a fast, to put on Sackcloth and to humble themselves before the Lord, desiring him to turn away his wrath from their City? Thus they repented,
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and repenting were saued with mercie:
and repenting were saved with mercy:
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so they which grieue the spirit, quench the spirit, for the worde of God went from Samaria to Niniuie.
so they which grieve the Spirit, quench the Spirit, for the word of God went from Samaria to Nineveh.
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908
The Gospell was in Ephesus, but it went from thence and came to England: and it may go again from England.
The Gospel was in Ephesus, but it went from thence and Come to England: and it may go again from England.
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909
Let thē which thinke that they stand, take heede least they fall.
Let them which think that they stand, take heed lest they fallen.
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910
Niniuie receyued the word of God, and neuer heard it before, and this sheweth that the foolish & simple are more diligent and ready to heare and receiue the word of god,
Nineveh received the word of God, and never herd it before, and this shows that the foolish & simple Are more diligent and ready to hear and receive the word of god,
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911
than those that are wise in their owne conceit, & also in the view of the world.
than those that Are wise in their own conceit, & also in the view of the world.
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912
What saith Christ, the poore receiue the Gospel: what saith Paule: not many rich, not many wise.
What Says christ, the poor receive the Gospel: what Says Paul: not many rich, not many wise.
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913
For if we haue knowledge, if this knowledge be like the Pharisies, that is, in shew of sinceritie, in counterfeit holinesse,
For if we have knowledge, if this knowledge be like the Pharisees, that is, in show of sincerity, in counterfeit holiness,
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914
and hollow-hart friendship through hypocrisie, it had beene better for vs that we had beene ignorant,
and hollow-hart friendship through hypocrisy, it had been better for us that we had been ignorant,
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915
for it will but leaue vs inexcusable, it will be found insufficient to saue vs, but sufficient to condemne vs, because we knowe our maisters will and doe it not:
for it will but leave us inexcusable, it will be found insufficient to save us, but sufficient to condemn us, Because we know our masters will and do it not:
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916
therefore as Peter said to Simon Magus, thy money perish with thee. So will the Lord say vnto such: Therefore as Peter said to Simon Magus, thy money perish with thee. So will the Lord say unto such:
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917
thy knowledge perish with thee, seeing it is vnprofitable. That great citie, &c.
thy knowledge perish with thee, seeing it is unprofitable. That great City, etc.
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918
As if hee had saide, Feare it not, for though it were neuer so great I am able to destroy it,
As if he had said, fear it not, for though it were never so great I am able to destroy it,
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919
and will destroy it if it doth offend me. And moreouer, the greater it is, the more vngodly.
and will destroy it if it does offend me. And moreover, the greater it is, the more ungodly.
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920
For as one man taketh sicknesse of another:
For as one man Takes sickness of Another:
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921
so one man is infected by ill example of another, and so taught to sinne the more, till the measure of sinne be full.
so one man is infected by ill Exampl of Another, and so taught to sin the more, till the measure of sin be full.
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922
Niniuie had 1500. towers in it, and 120000 little children, as is noted in the end of this storie: Nineveh had 1500. towers in it, and 120000 little children, as is noted in the end of this story:
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923
therefore it may well be called a great citie.
Therefore it may well be called a great City.
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924
But yet the greatnesse, the beautie, the strength, and riches of this citie, could not withstand the hand of God,
But yet the greatness, the beauty, the strength, and riches of this City, could not withstand the hand of God,
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925
or keep it from destruction, but rather further it and hasten it.
or keep it from destruction, but rather further it and hasten it.
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926
For with the more excellent ornaments that it was adorned by the Lord, the more haynous and grieuous in his sight was the abuse of them.
For with the more excellent Ornament that it was adorned by the Lord, the more heinous and grievous in his sighed was the abuse of them.
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927
Therefore the hugenesse, nor the strength of this or any other Citie, can saue it from the iudgement of God, being sinfull in his sight. Great Sodom is destroyed: Ierico is destroyed: great Niniuie is destroyed:
Therefore the hugeness, nor the strength of this or any other city, can save it from the judgement of God, being sinful in his sighed. Great Sodom is destroyed: Jericho is destroyed: great Nineveh is destroyed:
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928
great Ierusalem is destroyed, and great Rome the roome of all vncleane spirits, stayeth for her destruction,
great Ierusalem is destroyed, and great Room the room of all unclean spirits, stays for her destruction,
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929
like a whoore that stayeth for her punishment till she be deliuered: and all these were punished for vnthankefulnesse and contempt of the worde of God.
like a whore that stays for her punishment till she be Delivered: and all these were punished for unthankfulness and contempt of the word of God.
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930
Yet Ierico, nor Sodome, nor Niniuie, haue had halfe the preaching that we haue: yet we are vnthankefull too.
Yet Jericho, nor Sodom, nor Nineveh, have had half thee preaching that we have: yet we Are unthankful too.
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931
When Sodom was burnede, Zoar stoode safe: when Ierusalem was destroyed, Bethlehem stood still:
When Sodom was burnede, Zoar stood safe: when Ierusalem was destroyed, Bethlehem stood still:
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932
so the Lord doth alwayes prouide for his people, though he make neuer so great a slaughter and destruction amongst his enemies.
so the Lord does always provide for his people, though he make never so great a slaughter and destruction among his enemies.
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933
Great Sodome is destroyed, great Niniuie is destroyed, great Ierusalem is destroyed, then what haue wee to looke for?
Great Sodom is destroyed, great Nineveh is destroyed, great Ierusalem is destroyed, then what have we to look for?
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934
Ionah was cast into the sea, swallowed of a fish, and cast vp againe, and after all this, he must go preach at Niniuie,Jonah was cast into the sea, swallowed of a Fish, and cast up again, and After all this, he must go preach At Nineveh,
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935
and he must conuert it within fortie dayes, and that without miracles, which wanne great credite among the Gentiles.
and he must convert it within fortie days, and that without Miracles, which won great credit among the Gentiles.
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936
Within fortie dayes hee must conuert Niniuie, in fortie dayes the seed sowen, growen, and ripe.
Within fortie days he must convert Nineveh, in fortie days the seed sown, grown, and ripe.
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937
Who would haue thought Ionah should haue beene cast out of the sea to conuert Niniuie?
Who would have Thought Jonah should have been cast out of the sea to convert Nineveh?
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938
They that scorned at Ionah, are conuerted by Ionah, and they that despised the worde, are ouercome by the worde.
They that scorned At Jonah, Are converted by Jonah, and they that despised the word, Are overcome by the word.
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939
Though Ionah were cast out of a shippe, swallowed of a fish, and cast out of the sea,
Though Jonah were cast out of a ship, swallowed of a Fish, and cast out of the sea,
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940
yet there is hope of him.
yet there is hope of him.
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941
Ioseph is in prison•, and who knoweth what shall become of him? who would haue thought that Saule should become Paule, or Zacheus a Christian?Ioseph is in prison•, and who Knoweth what shall become of him? who would have Thought that Saule should become Paul, or Zacchaeus a Christian?
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942
God woulde not suffer anie people to bee vntaught: therefore hee sent vnto the olde world Noah, Lot to Sodome, Moses to Israell.
God would not suffer any people to be untaught: Therefore he sent unto the old world Noah, Lot to Sodom, Moses to Israel.
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943
Thinke no worse of no man though hee were cast out of the sea as Ionah, or baselie brought vp,
Think no Worse of no man though he were cast out of the sea as Jonah, or basely brought up,
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944
for the Sauiour of Israell is brought out of the flags, and the saluation of the whole world out of a stall.
for the Saviour of Israel is brought out of the flags, and the salvation of the Whole world out of a stall.
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945
It is saide that GOD worketh manie things at once.
It is said that GOD works many things At once.
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946
It might well be said, for the mercie of God, the conuersion of the Gentiles, the reiection of the Iewes were al set forth herein,
It might well be said, for the mercy of God, the conversion of the Gentiles, the rejection of the Iewes were all Set forth herein,
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947
and yet a further matter was contained in it.
and yet a further matter was contained in it.
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948
And although the Iewes were a wicked & a stiffe necked people, yet there were some good men amōg them whom the Prophets call a remnant,
And although the Iewes were a wicked & a stiff necked people, yet there were Some good men among them whom the prophets call a remnant,
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949
like the gleaning after haruest, or like a cluster of grapes on the top of the vine after the vintage.
like the gleaning After harvest, or like a cluster of grapes on the top of the vine After the vintage.
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950
And these must be remembred in mercie, because of the couenant made vnto their fathers.
And these must be remembered in mercy, Because of the Covenant made unto their Father's.
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951
So among them that went into captiuitie, there was Shidrach, Misach, and Abednego. And so all do not kneele to Bell, for they whom the Lord preserueth do not.
So among them that went into captivity, there was Shadrach, Meshach, and Abednego. And so all do not kneel to Bell, for they whom the Lord Preserveth do not.
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952
The Lord because of his couenant doth alwayes prouide for his chosen, although there be neuer so great calamitie or trouble,
The Lord Because of his Covenant does always provide for his chosen, although there be never so great calamity or trouble,
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953
as we see in the booke of Genesis 45. chapt.
as we see in the book of Genesis 45. Chapter.
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954
when there was a great time of dearth and scarcitie to come vpon the land where Iacob was, when there was a great time of dearth and scarcity to come upon the land where Iacob was,
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955
then the Lord sent Ioseph to prouide for his father Iacob, least hee should want bread, he or any of his sonnes,
then the Lord sent Ioseph to provide for his father Iacob, least he should want bred, he or any of his Sons,
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956
and folks, and so ordered the matter, that Ioseph was treasurer ouer all the corne in Egypt.
and folks, and so ordered the matter, that Ioseph was treasurer over all the corn in Egypt.
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957
And so among the Turks and the Spaniards and infidels, the Lord will find meanes to do them good which vnfainedly loue him,
And so among the Turks and the Spanish and Infidels, the Lord will find means to do them good which unfeignedly love him,
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958
and in the dungeon, & in the prison, and in bonds, yea and in death, the godly shall find God. And crie against it.
and in the dungeon, & in the prison, and in bonds, yea and in death, the godly shall find God. And cry against it.
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959
First God biddeth him, Arise and shake off all impediments, and then to go and call them to the battel,
First God bids him, Arise and shake off all impediments, and then to go and call them to the battle,
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960
and now he bids him crie out against them, and so terrifie them.
and now he bids him cry out against them, and so terrify them.
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961
Euery Prophet is a crier, as appeareth where the Lorde biddeth Esaie to lift vp his voyce like a Trumpet.
Every Prophet is a crier, as appears where the Lord bids Isaiah to lift up his voice like a Trumpet.
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962
Euerie Prophet must both be plaine and bold, and this many times maketh the poore seruants of God to speake their minds as plaine and bold as if they sate in iudgement.
Every Prophet must both be plain and bold, and this many times makes the poor Servants of God to speak their minds as plain and bold as if they sat in judgement.
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963
Iohn was a voice, a voice would not serue, he was the voice of a crier, John was a voice, a voice would not serve, he was the voice of a crier,
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964
and yet hee could not make the crooked straight, nor the rough plaine.
and yet he could not make the crooked straight, nor the rough plain.
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965
If they were not deafe, they need not to crie one to another, such is the dumbnesse of preachers, the deafnesse of hearers,
If they were not deaf, they need not to cry one to Another, such is the dumbness of Preachers, the deafness of hearers,
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966
and the slownesse of followers, that there is but litle good done, and but a few frutes gathered.
and the slowness of followers, that there is but little good done, and but a few fruits gathered.
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967
If ye were not deafe, we neede not to crie:
If you were not deaf, we need not to cry:
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968
and therefore we crie with mouth, with heart, with hand, with foot, & with all the powers of our bodies vnto you,
and Therefore we cry with Mouth, with heart, with hand, with foot, & with all the Powers of our bodies unto you,
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969
and yet how little do you regard it• But are not ye commanded to heare as well as we to crie? yet the cocke croweth when men are fastest asleepe,
and yet how little do you regard it• But Are not you commanded to hear as well as we to cry? yet the cock croweth when men Are fastest asleep,
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970
yea the cocke croweth, and still Peter denieth his maister.
yea the cock croweth, and still Peter Denieth his master.
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971
Before you crie vnto the Lord, heare what the word crieth vnto you, and let not your woorkes crie for vengeaunce while your tongues crie for mercie.
Before you cry unto the Lord, hear what the word cries unto you, and let not your works cry for vengeance while your tongues cry for mercy.
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972
When men heare the preacher speake against pride, hypocrisie, couetousnesse, or anie other sinne, then they looke one vpon another,
When men hear the preacher speak against pride, hypocrisy, covetousness, or any other sin, then they look one upon Another,
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as though it belonged not vnto them:
as though it belonged not unto them:
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but who can say his hart is cleane? In the second of the Actes, the holy Ghost came downe in fire & tongs:
but who can say his heart is clean? In the second of the Acts, the holy Ghost Come down in fire & tongue's:
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but this fire is quenched, and the tongues are tied vp: though they cannot speak, they can see;
but this fire is quenched, and the tongues Are tied up: though they cannot speak, they can see;
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they can see if a great benefice fall though it be an hundred miles off: yet Pharao had more care of his sheepe, then wee haue of our soules.
they can see if a great benefice fallen though it be an hundred miles off: yet Pharaoh had more care of his sheep, then we have of our Souls.
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And crie against them: For their wickednesse is come vp. &c. Faire Niniuie, proude Niuiuie must be destroyed:And cry against them: For their wickedness is come up. etc. Fair Nineveh, proud Niuiuie must be destroyed:
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no man sits so high, but destruction sits aboue him. Iustice would haue come against them before it cried agaynst them.
no man sits so high, but destruction sits above him. justice would have come against them before it cried against them.
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But while they heard the crie of God, God heard their cries, and tooke pitie on them.
But while they herd the cry of God, God herd their cries, and took pity on them.
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When God cries, then we should weepe, considering wherefore he cries:
When God cries, then we should weep, considering Wherefore he cries:
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for there is nothing that can prouoke the Lord to crie, but sinne, and that he euer crieth against.
for there is nothing that can provoke the Lord to cry, but sin, and that he ever cries against.
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Do what thou wilt, and say what thou wilt, and the Lord wil not be offended with you vnlesse you sinne.
Do what thou wilt, and say what thou wilt, and the Lord will not be offended with you unless you sin.
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For as an angrie man euer pursueth that which he hateth, vntill he hath destroyed it:
For as an angry man ever pursueth that which he hates, until he hath destroyed it:
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so the Lord euer crosseth and hindereth vs in all our wicked actions, vntill he hath slaine sinne in vs. Our sinnes buffet God on euerie side, as the Iewes buffetted Christ:
so the Lord ever Crosseth and hindereth us in all our wicked actions, until he hath slain sin in us Our Sins buffet God on every side, as the Iewes buffeted christ:
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first on the right side, and then on the left side, and neuer leaue till we haue prouoked him to crie against vs.
First on the right side, and then on the left side, and never leave till we have provoked him to cry against us
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And crie against it, &c. Reproofe is the necessariest office, yet it is least regarded, & least esteemed.
And cry against it, etc. Reproof is the necessariest office, yet it is least regarded, & least esteemed.
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For now we thinke if one doth reproue vs, that he hateth vs. But the Lorde sayth Leuit. 19. Thou shalt not hate thy brother in thy heart,
For now we think if one does reprove us, that he hates us But the Lord say Levites 19. Thou shalt not hate thy brother in thy heart,
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but shalt reprooue him, and suffer him not to sinne:
but shalt reprove him, and suffer him not to sin:
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noting thereby, that if wee flatter anie in their sinne, or see them sinne, and not reprooue them for it, that it is a manifest signe that they doe it of hatred,
noting thereby, that if we flatter any in their sin, or see them sin, and not reprove them for it, that it is a manifest Signen that they do it of hatred,
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how great loue and good will so euer they pretend toward them, seeing the matter tendes to the hurt of their soules, and the offence of God.
how great love and good will so ever they pretend towards them, seeing the matter tends to the hurt of their Souls, and the offence of God.
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If a preacher reproue sin, he is thoght to do it of hatred, or of some particular grudge:
If a preacher reprove since, he is Thought to do it of hatred, or of Some particular grudge:
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& others as though they were galled, will say, let him keepe his text:
& Others as though they were galled, will say, let him keep his text:
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or they will say, he is beside his booke, as though no text in scripture doth reproue sin,
or they will say, he is beside his book, as though no text in scripture does reprove since,
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and so of al doctrines, the doctrine of reproofe & reprehension of sin is most contemned, and least esteemed.
and so of all doctrines, the Doctrine of reproof & reprehension of since is most contemned, and least esteemed.
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But let a preacher preach darke misteries, or prophane speeches, or vnprofitable fables, or friuolous questions,
But let a preacher preach dark Mysteres, or profane Speeches, or unprofitable fables, or frivolous questions,
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or curious inuentions, or od conceits, or brainsicke dreames, & any of these will be more welcome vnto thē then reprehension which is most profitable and necessariest of all.
or curious Inventions, or odd conceits, or brainsick dreams, & any of these will be more welcome unto them then reprehension which is most profitable and necessariest of all.
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Balaams asse neuer spake but once, and then he reproued.Balaams Ass never spoke but once, and then he reproved.
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Then if Balaams asse reproued Balaā, how much more ought Balaam to reproue asses, or such as will be no otherwise then beasts in their behauiour.
Then if Balaams Ass reproved Balaan, how much more ought balaam to reprove asses, or such as will be no otherwise then beasts in their behaviour.
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When we reproue you for sins, whether they be vsuall, or priuate, you thinke ill of vs. If a preacher reproue a publike sin, which is vsed and tollerated amongest many, he is hated of many,
When we reprove you for Sins, whither they be usual, or private, you think ill of us If a preacher reprove a public since, which is used and tolerated amongst many, he is hated of many,
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and thought to be too busie, or that he is toosharpe and rough.
and Thought to be too busy, or that he is toosharpe and rough.
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And they say, that whereas hee, should preach Gods loue and mercie, he tels vs of the law,
And they say, that whereas he, should preach God's love and mercy, he tells us of the law,
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and so doth throw vs downe too low, &c. And if he repr••ue a sinne that is done priuatelie he is thought to be enuious,
and so does throw us down too low, etc. And if he repr••ue a sin that is done privately he is Thought to be envious,
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and one that preaches the law, and thereby throwes some to despaire, & so al reproof is thought by them intollerable.
and one that Preaches the law, and thereby throws Some to despair, & so all reproof is Thought by them intolerable.
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But we preach hell to bring you to heauen, we preach the law to lead you to the Gospel, we preach iudgement, that you might find mercie, we threaten,
But we preach hell to bring you to heaven, we preach the law to led you to the Gospel, we preach judgement, that you might find mercy, we threaten,
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as though we should strike you, we rebuke as though we were angrie with you, and exclaime as though we did hate you:
as though we should strike you, we rebuke as though we were angry with you, and exclaim as though we did hate you:
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but we loue you in the dearest blood we haue. The Lord grant vs all to loue the truth to the end.
but we love you in the dearest blood we have. The Lord grant us all to love the truth to the end.
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THE REBELLION OF IONAH, IN TWO SERMONS. Ionah 1. 2. 3. 2 Arise and go to Niniuie that great Citie, and crie against it, for their vvickednesse is come vp before me.
THE REBELLION OF JONAH, IN TWO SERMONS. Jonah 1. 2. 3. 2 Arise and go to Nineveh that great city, and cry against it, for their wickedness is come up before me.
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3 But Ionah rose vp to flie to Tarshish from the presence of the Lord,
3 But Jonah rose up to fly to Tarshish from the presence of the Lord,
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and vvent dovvne to Iapho, and he found a ship going to Tarshish, so he paid the fare therof,
and went down to Japho, and he found a ship going to Tarshish, so he paid the fare thereof,
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and vvent dovvne into it that he might go vvith them vnto Tarshish from the presence of the Lord.
and went down into it that he might go with them unto Tarshish from the presence of the Lord.
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TO comfort Ionah against all euill temptatiōs which might befall him, God saith that their wickednesse is come vp before him.
TO Comfort Jonah against all evil temptations which might befall him, God Says that their wickedness is come up before him.
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As if he had said, feare nothing, but go, for the quarel is mine, I haue sent thee, their sinnes prouoke me thus to stand against them.
As if he had said, Fear nothing, but go, for the quarrel is mine, I have sent thee, their Sins provoke me thus to stand against them.
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When God sends criers vnto a people, it is a most manifest signe that their wickednesse is come vp before him, which doth cause him thus to exclaime against them,
When God sends criers unto a people, it is a most manifest Signen that their wickedness is come up before him, which does cause him thus to exclaim against them,
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and then if they wil not repent while Gods criers continue crying amongst them, the Lord of hosts will rise vp in armes against them.
and then if they will not Repent while God's criers continue crying among them, the Lord of hosts will rise up in arms against them.
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I shewed you the Niniuites sinnes in a scroll, to see how they go in rankes vp to heauen, thereby to shew to the daughters of Niniuie, that wealth and wickednesse go together, prosperitie and securitie kisse each other:
I showed you the Niniuites Sins in a scroll, to see how they go in ranks up to heaven, thereby to show to the daughters of Nineveh, that wealth and wickedness go together, Prosperity and security kiss each other:
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and yet the world tempts, and the flesh yeelds afore we sinne.
and yet the world tempts, and the Flesh yields afore we sin.
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To them which aske how our sinnes ascend and flie vp vntil they come before the presence of God, I answere, that God here speakes vnto vs after the maner of men, who can not see a thing afore it be brought nigh vnto them, euen where they are.
To them which ask how our Sins ascend and fly up until they come before the presence of God, I answer, that God Here speaks unto us After the manner of men, who can not see a thing afore it be brought High unto them, even where they Are.
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Sin amounts vp on high, like the tempter which led Christ vnto the top of the pinacle to beholde all the pleasures of the world at once,
since amounts up on high, like the tempter which led christ unto the top of the pinnacle to behold all the pleasures of the world At once,
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and then when we fal downe before the god of this worlde, the God of heauen is tempted,
and then when we fall down before the god of this world, the God of heaven is tempted,
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whether he be iust or no:
whither he be just or no:
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therefore wrath speakes out of the fire, now thou hast taken thy pleasure, thou must take also thy punishment.
Therefore wrath speaks out of the fire, now thou hast taken thy pleasure, thou must take also thy punishment.
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For your wickednesse is come vp before me. For your wickedness is come up before me.
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As if he had said, O Niniuie, you are like men araigned and your sinnes stand crying at the barre not for mercie and forgiuenes,
As if he had said, Oh Nineveh, you Are like men arraigned and your Sins stand crying At the bar not for mercy and forgiveness,
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but for iudgement, wrath, and vengeance to fall vpon you for your outragious swarmes of iniquities.
but for judgement, wrath, and vengeance to fallen upon you for your outrageous swarms of iniquities.
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A most heauie and grieuous thing it is if you knew what you are doing here,
A most heavy and grievous thing it is if you knew what you Are doing Here,
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and what your sinnes are doing at the barre of Gods iust iudgement.
and what your Sins Are doing At the bar of God's just judgement.
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For euen now before you came hither, you were seruing the deuil in sinne, but now it is too late to speake of it,
For even now before you Come hither, you were serving the Devil in sin, but now it is too late to speak of it,
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and where are they now? flesh and blood could not stay them, nature could not stay them, pleasures could not stay them, riches could not stay them,
and where Are they now? Flesh and blood could not stay them, nature could not stay them, pleasures could not stay them, riches could not stay them,
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nor it could not stay it selfe, but it is ascēded vp before the face of the eternall God, to stand at this barre and crie for vengeance to fall vpon vs,
nor it could not stay it self, but it is ascended up before the face of the Eternal God, to stand At this bar and cry for vengeance to fallen upon us,
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for committing such hainous sinnes against the maiestie of God. An arrow is swift, the Sunne is swifter, but sinne is swifter then all:
for committing such heinous Sins against the majesty of God. an arrow is swift, the Sun is swifter, but sin is swifter then all:
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for in a moment it is iudged in heauen, punished in hell, and ranging vpon the earth.
for in a moment it is judged in heaven, punished in hell, and ranging upon the earth.
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1032
Nemrod could not reach to heauen, but his sinnes could reach to heauen. Our sinnes ascend like the tower of Nemrod, but they fall to confusion like Babell. Nimrod could not reach to heaven, but his Sins could reach to heaven. Our Sins ascend like the tower of Nimrod, but they fallen to confusion like Babel.
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1033
It is like the Eagle which taketh a shelfish, and flieth into the skie with it,
It is like the Eagl which Takes a shellfish, and flies into the sky with it,
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1034
and then she letteth it fall vpon the rocks, and so dasheth it in peeces, and then she deuou•es it.
and then she lets it fallen upon the Rocks, and so dasheth it in Pieces, and then she deuou•es it.
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1035
My last note was, that that which we cast behind vs, the Lord doth set before him, We fast before him, we pray before him, we giue almes before him,
My last note was, that that which we cast behind us, the Lord does Set before him, We fast before him, we pray before him, we give alms before him,
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1036
and we do euerie good thing before him, because we do it freely, & as it were, caring not who lookes vpon vs:
and we do every good thing before him, Because we do it freely, & as it were, caring not who looks upon us:
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1037
but we suppose we sinne behinde him, because at such a time our conscience accusing vs, we fall to hiding and cloking of our sin, thinking if we can hide it from men, that God cannot see it.
but we suppose we sin behind him, Because At such a time our conscience accusing us, we fallen to hiding and cloaking of our since, thinking if we can hide it from men, that God cannot see it.
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1038
But let vs not deceyue our selues, for God seeth not as man seeth. Man cā see but only outward things committed in action:
But let us not deceive our selves, for God sees not as man sees. Man can see but only outward things committed in actium:
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1039
but God seeth and knoweth, and searcheth the secrets of the heart, all the thoughts and imaginations of it.
but God sees and Knoweth, and Searches the secrets of the heart, all the thoughts and Imaginations of it.
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1040
A man can see but one thing at once, he cannot turne his right eye one way, and left eie another:
A man can see but one thing At once, he cannot turn his right eye one Way, and left eye Another:
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1041
he cannot see two things at one instant: but God seeth all things at one instant.
he cannot see two things At one instant: but God sees all things At one instant.
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1042
Though we, sinne as closely aswe can for feare of hatred, or shame of the world, or for any other respect:
Though we, sin as closely aswe can for Fear of hatred, or shame of the world, or for any other respect:
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1043
yet God saith, your sinne is come vp before me.
yet God Says, your sin is come up before me.
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1044
For though we couer it, and hide it and colour it, yea and as it were burie it as well as lieth in vs,
For though we cover it, and hide it and colour it, yea and as it were bury it as well as lies in us,
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1045
yet all is open vnto him: therfore 〈 ◊ 〉 saith, your sinne is come vp before me.
yet all is open unto him: Therefore 〈 ◊ 〉 Says, your sin is come up before me.
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1046
When we speake euill, he is all eares to heare vs, when we do euill, he is all eyes to behold it,
When we speak evil, he is all ears to hear us, when we do evil, he is all eyes to behold it,
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1047
and when we will be obstinate in our wickednesse, then he is all hand to punish and plague vs,
and when we will be obstinate in our wickedness, then he is all hand to Punish and plague us,
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1048
and in the end to root vs out from all our pleasures.
and in the end to root us out from all our pleasures.
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1049
But when we repent, he is all mercie and loue, and when we amend our liues,
But when we Repent, he is all mercy and love, and when we amend our lives,
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1050
and leaue all our wicked wayes to walke before him in holinesse euer after, then he is all truth and righteousnesse to forgiue vs all our former wicked life,
and leave all our wicked ways to walk before him in holiness ever After, then he is all truth and righteousness to forgive us all our former wicked life,
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1051
and to wash vs from our vncleannesse & sinne.
and to wash us from our uncleanness & sin.
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1052
Therefore ô foolish man, do not thinke that God seeth not that which man seeth not:
Therefore o foolish man, do not think that God sees not that which man sees not:
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1053
for when he lookes vp, he sees all below also, and when he lookes downe, he sees all aboue also.
for when he looks up, he sees all below also, and when he looks down, he sees all above also.
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1054
Ananias might haue gained by his craft if God had not seene his heart which men saw not, Ananias might have gained by his craft if God had not seen his heart which men saw not,
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1055
therefore he lost his life, and his goods too.
Therefore he lost his life, and his goods too.
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1056
If God had not seene that which men see not, Gehezi might haue gained a bribe for his labour,
If God had not seen that which men see not, Gehazi might have gained a bribe for his labour,
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1057
when he ranne after Naaman the Assyrian, and tolde him a lie for his profite. But God seeing his fetches which men saw not, turned his bribe to a leprosie,
when he ran After Naaman the assyrian, and told him a lie for his profit. But God seeing his Fetches which men saw not, turned his bribe to a leprosy,
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1058
& so made him a leper for his lobor. A fearfull example for such as take bribes:
& so made him a leper for his lobor. A fearful Exampl for such as take Bribes:
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1059
they care not what bribes they take so men see it not.
they care not what Bribes they take so men see it not.
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1060
My husband is gone forth saith the harlot to her louer, in the Prouerbs, and he shal not see this.
My husband is gone forth Says the harlot to her lover, in the Proverbs, and he shall not see this.
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1061
The man that said, Be merrie my soule, and take thy pleasure for manie yeares, might haue done it if God had not seene him,
The man that said, Be merry my soul, and take thy pleasure for many Years, might have done it if God had not seen him,
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1062
& rewarded him as his meaning deserued:
& rewarded him as his meaning deserved:
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1063
did not my spirit go with thee, said Eliseus to Gehezi? did not this eye go with thee? O Lord what is man that thou so watchest him? If God had not seen Achā take vp the peece of gold, he had kept it to himselfe for his labor,
did not my Spirit go with thee, said Elisha to Gehazi? did not this eye go with thee? O Lord what is man that thou so watchest him? If God had not seen Achā take up the piece of gold, he had kept it to himself for his labour,
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1064
& no man should haue knowē where he had it.
& no man should have known where he had it.
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1065
But God seeing it (though closely done) rewarded him with shame and griefe in the sight of all Israel.
But God seeing it (though closely done) rewarded him with shame and grief in the sighed of all Israel.
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1066
O Lord what is man that thou so watchest him. Achan would neuer haue stolen if he had knowen that God did see him.
O Lord what is man that thou so watchest him. achan would never have stolen if he had known that God did see him.
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1067
Gehezi durst neuer haue takē a bribe, if he had thought that god beheld his doings.Gehazi durst never have taken a bribe, if he had Thought that god beheld his doings.
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1068
Wilt thou steale, the owner looking on thee? wilt thou speake treason in the kings hearing? Neither would we lye,
Wilt thou steal, the owner looking on thee? wilt thou speak treason in the Kings hearing? Neither would we lie,
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1069
nor sweare, nor steale, nor hurt, nor be prophane at any time, if we considered that the Lord seeth vs,
nor swear, nor steal, nor hurt, nor be profane At any time, if we considered that the Lord sees us,
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1070
and remembred that he watcheth vs: if we would do thus, sin might go •begging for want of seruice.
and remembered that he watches us: if we would do thus, since might go •begging for want of service.
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1071
Therefore if you will marke but this part of my sermō, that God seeth all, you would refraine from those things secretly, (that are to the offence of god) which you for feare or shame wil not do before men,
Therefore if you will mark but this part of my sermon, that God sees all, you would refrain from those things secretly, (that Are to the offence of god) which you for Fear or shame will not do before men,
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1072
& you would say euen when your hand is at it, I wil not do it,
& you would say even when your hand is At it, I will not do it,
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1073
because the Lord seeth vs• Now therefore repent thee of all the euill that thou hast done, runne and •ie thee as fast as euer thou canst,
Because the Lord sees vs• Now Therefore Repent thee of all the evil that thou hast done, run and •ie thee as fast as ever thou Canst,
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1074
and striue who goes fastest, thy sinne or thy prayers.
and strive who Goes fastest, thy sin or thy Prayers.
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1075
These are the faint spies, that went to see the land of Canaan, which say, that iourney is farther then you are able to go all your life, the way is like a thicket,
These Are the faint spies, that went to see the land of Canaan, which say, that journey is farther then you Are able to go all your life, the Way is like a thicket,
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1076
and the doore like a needels eye, therefore it is impossible for you to come thither.
and the door like a needels eye, Therefore it is impossible for you to come thither.
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1077
But when you send faith, hope, and loue (those messengers of peace and truth) they will bring you word saying, your ruffes must be ruffled,
But when you send faith, hope, and love (those messengers of peace and truth) they will bring you word saying, your ruffs must be ruffled,
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1078
and your fardingales crusht, and none shall be kept out, but such as loue the world better then heauen,
and your farthingales crushed, and none shall be kept out, but such as love the world better then heaven,
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1079
or such as wil take their sinnes with them: for that it is not the fashion of that countrey;
or such as will take their Sins with them: for that it is not the fashion of that country;
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1080
but we must leaue them like the shadow when we go into the doore, and we must shake hands with them, and bid them fare-well.
but we must leave them like the shadow when we go into the door, and we must shake hands with them, and bid them farewell.
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1081
Now it followeth how Ionah fled to Tarshish.
Now it follows how Jonah fled to Tarshish.
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1082
We can not stand to speake of Tarshish, nor what it is to flie from God,
We can not stand to speak of Tarshish, nor what it is to fly from God,
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1083
but how Ionah was sent to Niniuie, and how he went to Tarshish, this shall be our meditation.
but how Jonah was sent to Nineveh, and how he went to Tarshish, this shall be our meditation.
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1084
Ionah the Prophet was commanded to go to Niniuie, and there to crie out against sinne, to preach against pride,Jonah the Prophet was commanded to go to Nineveh, and there to cry out against sin, to preach against pride,
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1085
and all kinde of vngodlinesse, therby to reclaime them & stir them vp in laying open their sinne,
and all kind of ungodliness, thereby to reclaim them & stir them up in laying open their sin,
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1086
and the punishment which hanged ouer them, that they might speedily repent, and so turn away from them the wrath of God thereby deserued.
and the punishment which hanged over them, that they might speedily Repent, and so turn away from them the wrath of God thereby deserved.
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1087
What a happie message was this? and what a happie thing for Niniuie, that the Lord would vouchsafe thē so great mercie? O but still one flie or other marres the whole boxe of ointment:
What a happy message was this? and what a happy thing for Nineveh, that the Lord would vouchsafe them so great mercy? O but still one fly or other mars the Whole box of ointment:
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1088
as soone as he was commanded to go thither, Sathan stood in the gap, and entised him to go to Tarshish,
as soon as he was commanded to go thither, Sathan stood in the gap, and enticed him to go to Tarshish,
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1089
lest the Niniuites kil him or some way hurt him.
lest the Niniuites kill him or Some Way hurt him.
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1090
Ionah was no sooner tempted, and thus entised by Sathan to go to Tarshish, but he forthwith yeelded,Jonah was no sooner tempted, and thus enticed by Sathan to go to Tarshish, but he forthwith yielded,
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1091
and hauing yeelded, then he to go, and so Ionah made him selfe a runaway and a disobedient seruant to his God.
and having yielded, then he to go, and so Jonah made him self a runaway and a disobedient servant to his God.
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1092
And thus Sathan is euer entising or crossing vs, when we are addressing our selues to do the will of our God.
And thus Sathan is ever enticing or crossing us, when we Are addressing our selves to do the will of our God.
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1093
There is no commaundement of God, but the deuill commaunds the contrarie, and he is euer vnsaying that which God sayth:
There is no Commandment of God, but the Devil commands the contrary, and he is ever unsaying that which God say:
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for our good God sayth vnto Adam, if you eate of the forbidden fruite you shall die, the deuill came,
for our good God say unto Adam, if you eat of the forbidden fruit you shall die, the Devil Come,
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and he told them, no, you shall not die, but you shal be as Gods if you eate theof.
and he told them, no, you shall not die, but you shall be as God's if you eat theof.
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God saith, submit your selues one to another in brotherly loue, the deuill saith, be proud and lustie, scornfull and ambitious:
God Says, submit your selves one to Another in brotherly love, the Devil Says, be proud and lusty, scornful and ambitious:
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God sayth, loue thy neighbour as thy selfe, the deuill saith, be enuious, but loue thy self and none but thy selfe:
God say, love thy neighbour as thy self, the Devil Says, be envious, but love thy self and none but thy self:
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God saith, labor for the food which perisheth not, the deuill bids labour for such food which perisheth,
God Says, labour for the food which Perishes not, the Devil bids labour for such food which Perishes,
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as dainties, and plentie of pleasant things:
as dainties, and plenty of pleasant things:
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God sayth, forsake the world, the deuill saith, loue and esteeme the world with the things of the world,
God say, forsake the world, the Devil Says, love and esteem the world with the things of the world,
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and we do it at his commandement. And thus is man led captiue to destruction with the chaines of sin.
and we do it At his Commandment. And thus is man led captive to destruction with the chains of since.
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One said, God spake and it was done, but I say, the deuill speaketh and it is done:
One said, God spoke and it was done, but I say, the Devil speaks and it is done:
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for he is such an Orator that no man can denie him.
for he is such an Orator that no man can deny him.
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This made Demas to embrace the world, Iudas to betray his maister, Peter to denie his Lord, Sampson to reueale his secret, Cain to kill his brother, Gehezi to take a bribe,
This made Demas to embrace the world, Iudas to betray his master, Peter to deny his Lord, Sampson to reveal his secret, Cain to kill his brother, Gehazi to take a bribe,
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and there is such harping in the ballance, that constancie is put out of her place.
and there is such harping in the balance, that constancy is put out of her place.
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Yet this priuiledge hath God giuē vnto vs, that if we resist the deuill, he wil flie away from vs. But the deuil hath not this promise, that when he resists, we shall flie from him, notwithstanding the deuill is euer as busie as if he had such a promise,
Yet this privilege hath God given unto us, that if we resist the Devil, he will fly away from us But the Devil hath not this promise, that when he resists, we shall fly from him, notwithstanding the Devil is ever as busy as if he had such a promise,
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yea & full often doth ouercome, which is a sign that we do not resist him any thing throughly:
yea & full often does overcome, which is a Signen that we do not resist him any thing thoroughly:
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but rather as it should seeme we ioine with him, rather to do his wil thē gods will:
but rather as it should seem we join with him, rather to do his will them God's will:
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and this made foolish Balaam to aske againe and again, till God seeing him bent contrarie to his will, left him vnto himselfe.
and this made foolish balaam to ask again and again, till God seeing him bent contrary to his will, left him unto himself.
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and so Balaam went on in sin so long til the verie asse wheron he rode was constrained to reproue him, and crie out against him.
and so balaam went on in since so long till the very Ass whereon he road was constrained to reprove him, and cry out against him.
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But Ionah rose vp to go downe to Tarshish, and he went to Iapho. But Jonah rose up to go down to Tarshish, and he went to Japho.
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They that should preach at Niniuie, are loytering at Tarshish, and like a drone doth the Nonresident keepe his benefice,
They that should preach At Nineveh, Are loitering At Tarshish, and like a drone does the Nonresident keep his benefice,
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but for shame wilt thou keepe it still, either go and preach at Niniuie as you are cōmmanded, or leaue your priuiledge and benefice.
but for shame wilt thou keep it still, either go and preach At Nineveh as you Are commanded, or leave your privilege and benefice.
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But they stand staggering, ashamed to keepe it, and loath to leaue off, for the sweet morsels of Bels priests are so pleasant vnto them, that they cannot find in their harts to leaue them as long as they are able to keepe it.
But they stand staggering, ashamed to keep it, and loath to leave off, for the sweet morsels of Bells Priests Are so pleasant unto them, that they cannot find in their hearts to leave them as long as they Are able to keep it.
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Ionah was sent to Niniuie, but he went toward Tarshish.Jonah was sent to Nineveh, but he went towards Tarshish.
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And so it is alwayes with vs, either we say or do euill, or else we do nothing,
And so it is always with us, either we say or do evil, or Else we do nothing,
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or we take one thing for another and so we are euer doing that we should not do.
or we take one thing for Another and so we Are ever doing that we should not do.
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And as Ionah tooke Tarshish for Niniuie: so wee take the Deuill for an Angell, light for darknesse: pride for handsomnesse: sinne for godlinesse: and euil for goodnesse.
And as Jonah took Tarshish for Nineveh: so we take the devil for an Angel, Light for darkness: pride for handsomeness: sin for godliness: and evil for Goodness.
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No maruell it was that Ionah fled, least hee should go to Niniuie:
No marvel it was that Jonah fled, lest he should go to Nineveh:
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for this is a stumbling vocation amōg men, yea hated and reiected by the children of this world, which alway kicke against it,
for this is a stumbling vocation among men, yea hated and rejected by the children of this world, which always kick against it,
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and therefore it was that Moses murmured, and Ieremie complained. If you would aske for a paineful vocation, this is it:
and Therefore it was that Moses murmured, and Ieremie complained. If you would ask for a painful vocation, this is it:
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if for a contemptible vocation, this is it: for reprouing, we are reproued:
if for a contemptible vocation, this is it: for reproving, we Are reproved:
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& it is as easie to wash a Blackemoore, as to cōuert a sinner, because Sathan is euer crossing men from doing the will of God:
& it is as easy to wash a Blackemoore, as to convert a sinner, Because Sathan is ever crossing men from doing the will of God:
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and as earnest as the Lord was in stopping the way of Balaam, least he should commit wickednesse,
and as earnest as the Lord was in stopping the Way of balaam, least he should commit wickedness,
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so earnestly did the deuill stop the way of Ionah, lest he in obedience should do the will of God.
so earnestly did the Devil stop the Way of Jonah, lest he in Obedience should do the will of God.
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But Ionah rose vp to flie vnto Tarshish from the presence of the Lord, and went downe to Iapho, But Jonah rose up to fly unto Tarshish from the presence of the Lord, and went down to Japho,
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and he found a ship going to Tarshish.
and he found a ship going to Tarshish.
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So he payed the fare thereof, and went downe into it, that he might go with them vnto Tarshish frō the presence of the Lord. So he paid the fare thereof, and went down into it, that he might go with them unto Tarshish from the presence of the Lord.
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We haue heard how busie Sathā is to hinder the course of preaching, by perswading Ionah (with such reasons as seemed strong vnto flesh and blood) that he should not go to preach at Niniuie.
We have herd how busy Sathā is to hinder the course of preaching, by persuading Jonah (with such Reasons as seemed strong unto Flesh and blood) that he should not go to preach At Nineveh.
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I haue long preached vnto the Iewes, which are the chosen people of God, and seeing they will not heare me, it is in vaine to preach vnto these Gentiles, which neuer heard of God or godlines,
I have long preached unto the Iewes, which Are the chosen people of God, and seeing they will not hear me, it is in vain to preach unto these Gentiles, which never herd of God or godliness,
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and therefore will esteeme my words the lesse.
and Therefore will esteem my words the less.
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Thus Ionah is loath to loose his labour, and puts in a doubt where he needs not,
Thus Jonah is loath to lose his labour, and puts in a doubt where he needs not,
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because he considered not the great power of God in mens hearts.
Because he considered not the great power of God in men's hearts.
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The Niniuites are heathen people, & therefore (saith Ionah) why should I venture my selfe among them? for seeing mine owne countrimen kicke against my words,
The Niniuites Are heathen people, & Therefore (Says Jonah) why should I venture my self among them? for seeing mine own countrymen kick against my words,
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and cannot abide to heare the word, which commeth from the Lord to reproue sinne, then how much more shall I be despised by these, and persecuted to death.
and cannot abide to hear the word, which comes from the Lord to reprove sin, then how much more shall I be despised by these, and persecuted to death.
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Thus flesh and blood standeth staggering whē it should do any good:
Thus Flesh and blood Stands staggering when it should do any good:
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but when it goeth about to do anie mischiefe, it neuer thinketh nor considereth why or wherefore it should sin,
but when it Goes about to do any mischief, it never Thinketh nor Considereth why or Wherefore it should sin,
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when as it should be sorie for it before it be committed, euen as soone as it is thought vpon.
when as it should be sorry for it before it be committed, even as soon as it is Thought upon.
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When God commands vs to do anie thing that is holie and good, then we looke one vpon another as though we cared not who did that,
When God commands us to do any thing that is holy and good, then we look one upon Another as though we cared not who did that,
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like Peter when he was commanded by our Sauiour to take vp his crosse, he asketh, what shall Iohn do? as if he were vnwilling,
like Peter when he was commanded by our Saviour to take up his cross, he asks, what shall John do? as if he were unwilling,
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& wold rather that Iohn should do it then he.
& would rather that John should do it then he.
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If I go and preach vnto these infidels, saying, yet fortie dayes, and Niniuie shall be destroyed,
If I go and preach unto these Infidels, saying, yet fortie days, and Nineveh shall be destroyed,
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then (saith Ionah) it may be they will repent, and God will haue mercie vpon them,
then (Says Jonah) it may be they will Repent, and God will have mercy upon them,
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so I shall be counted a false Prophet for my labour. And thus we regard our credit more then the glorie of God:
so I shall be counted a false Prophet for my labour. And thus we regard our credit more then the glory of God:
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and rather then we would receiue anie reproch by our doing (in the sight of the world,) we rather chuse to enter into no great action touching the glory of God & the good of the church.
and rather then we would receive any reproach by our doing (in the sighed of the world,) we rather choose to enter into no great actium touching the glory of God & the good of the Church.
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If I preach vnto the Gentiles (saith Ionah) I shal bring shame vpon Israel before all people,
If I preach unto the Gentiles (Says Jonah) I shall bring shame upon Israel before all people,
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because a Prophet is gone from them for their obstinacie, chusing rather to preach vnto vncircumcised Gentiles then vnto thē,
Because a Prophet is gone from them for their obstinacy, choosing rather to preach unto uncircumcised Gentiles then unto them,
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as if there were more hope of the Gentiles then of them.
as if there were more hope of the Gentiles then of them.
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And further, if these Gentiles do repent at my preaching, & the Lord take pitie vpon them,
And further, if these Gentiles do Repent At my preaching, & the Lord take pity upon them,
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and receiue them to his fauour, so the Iewes shall be reiected. Thus Ionah loueth the sonne better thē the father.
and receive them to his favour, so the Iewes shall be rejected. Thus Jonah loves the son better them the father.
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And surely this was a sore temptation, to bid a man (being in reasonable good estate touching his bodie and life) that he should go and preach vnto a sauage heathen people that neuer heard of preaching to tell thē that there is but one onely & true God, who will serue a thousand,
And surely this was a soar temptation, to bid a man (being in reasonable good estate touching his body and life) that he should go and preach unto a savage heathen people that never herd of preaching to tell them that there is but one only & true God, who will serve a thousand,
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and cannot abide the contrarie to be spoken. If a preacher were commanded to go and preach at Rome gates, against Antichrists iurisdiction,
and cannot abide the contrary to be spoken. If a preacher were commanded to go and preach At Room gates, against Antichrists jurisdiction,
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and the idolatrie that is so ordinarily vsed in that sinagogue of vncleannesse, seeing that is a matter,
and the idolatry that is so ordinarily used in that synagogue of uncleanness, seeing that is a matter,
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for which they torment and kill, all that preach it sincerely:
for which they torment and kill, all that preach it sincerely:
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then I thinke that it would hardly come to passe at all, that this preacher would go from a reasonable quiet estate touching his bodie, to venter his life among such cruell tyrants, I thinke he would rather flie to Tarshish frō the presence of the Lord,
then I think that it would hardly come to pass At all, that this preacher would go from a reasonable quiet estate touching his body, to venture his life among such cruel Tyrants, I think he would rather fly to Tarshish from the presence of the Lord,
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if by anie possibilitie he might do it.
if by any possibility he might do it.
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But Ionah rose vp to flie vnto Tarshish from the presence of the Lord, and he went downe to Iapho, where he found a ship, But Jonah rose up to fly unto Tarshish from the presence of the Lord, and he went down to Japho, where he found a ship,
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and he went downe into it, &c. and he went down into it, etc.
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This is the way to Tarshish, but nowe what need he to rehearse all this? had it not bene enough to say, that he went to flie,
This is the Way to Tarshish, but now what need he to rehearse all this? had it not be enough to say, that he went to fly,
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and leaue his businesse vndone? But all this is to shew the stubburnnesse and disobedience of Ionah, yet this thing was not done vpon the sudden,
and leave his business undone? But all this is to show the stubbornness and disobedience of Jonah, yet this thing was not done upon the sudden,
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but he had time enough to consider what he did, betwixt Samaria and Iapho:
but he had time enough to Consider what he did, betwixt Samaria and Japho:
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he might haue considered what he did before he went into the hauen, and when he came to the hauen, he should not haue payed the fare;
he might have considered what he did before he went into the Haven, and when he Come to the Haven, he should not have paid the fare;
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& when he had payd the fare, he should not haue entred the ship;
& when he had paid the fare, he should not have entered the ship;
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and when he came into the ship, he should not haue hoysed vp the sayles to flie from God.
and when he Come into the ship, he should not have hoised up the sails to fly from God.
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But thus sinne runnes on wheeles, as it were downe a hill, in all post hast,
But thus sin runs on wheels, as it were down a hill, in all post haste,
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and neuer stayes till it ariue euen in hell.
and never stays till it arrive even in hell.
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Now Ionah thinketh, that because he came safe to Iapho, therfore he may go to the hauen,
Now Jonah Thinketh, that Because he Come safe to Japho, Therefore he may go to the Haven,
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therefore he may pay the fare, and because he payed the fare in peace, therfore he may take shipping;
Therefore he may pay the fare, and Because he paid the fare in peace, Therefore he may take shipping;
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and because he entred the ship in safetie therfore he may hoyse vp the sailes to go;
and Because he entered the ship in safety Therefore he may hoist up the sails to go;
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and because he hoysed vp the sailes without danger, therefore he may go safely to Tarshish.
and Because he hoised up the sails without danger, Therefore he may go safely to Tarshish.
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So sinnes follow one another like linkes of a chaine, till the tempest of destruction breake it in sunder.
So Sins follow one Another like links of a chain, till the tempest of destruction break it in sunder.
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Therefore one saide, I haue sworne and God did not punish me, therefore I will steale:
Therefore one said, I have sworn and God did not Punish me, Therefore I will steal:
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I haue stollen, and God did not punish me, therefore I will kil:
I have stolen, and God did not Punish me, Therefore I will kill:
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I haue killed and God did not punish me, then why may not I do what I list? I may do this as wel as I haue done other things heretofore.
I have killed and God did not Punish me, then why may not I do what I list? I may do this as well as I have done other things heretofore.
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Ionah confesseth his sinne, that wee might confesse. First, he confesseth that hee knew his maisters will, and did it not:Jonah Confesses his sin, that we might confess. First, he Confesses that he knew his masters will, and did it not:
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secōdly, he tooke another course quite cōtrary to that he was commanded; but happie were Ionah if he had gone before he was made to go.
secōdly, he took Another course quite contrary to that he was commanded; but happy were Jonah if he had gone before he was made to go.
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If that he had considered with himselfe that God is the Lord, who is allseeing and almightie, from whom nothing can be cōcealed, he would neuer haue taken his iourney to Iapho, or when he came to Iapho he would not haue paid the fare,
If that he had considered with himself that God is the Lord, who is All-seeing and almighty, from whom nothing can be concealed, he would never have taken his journey to Japho, or when he Come to Japho he would not have paid the fare,
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or when he payed the fare, hee would not haue entred the ship, or when he was gone into the ship, he would not haue hoyst the sayles,
or when he paid the fare, he would not have entered the ship, or when he was gone into the ship, he would not have hoist the sails,
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but rather would haue leapt out of that ship that should carrie him from his God,
but rather would have leapt out of that ship that should carry him from his God,
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but he forgets himselfe, thinking that the creatures can hide him from the creator, which is an absurd thing to thinke, seeing nothing can be hid from him.
but he forgets himself, thinking that the creatures can hide him from the creator, which is an absurd thing to think, seeing nothing can be hid from him.
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And so Niniuie is still like Niniuie, but Ionah is not like Ionah, then sin is crying,
And so Nineveh is still like Nineveh, but Jonah is not like Jonah, then since is crying,
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and the Prophet is flying, and so all falles to confusion.
and the Prophet is flying, and so all falls to confusion.
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All those that pitie Ionah, let them pittie themselues, for if we consider our owne estate, we haue as many and as foule sinnes in vs as there were in Ionah, yea or in Niniuie.
All those that pity Jonah, let them pity themselves, for if we Consider our own estate, we have as many and as foul Sins in us as there were in Jonah, yea or in Nineveh.
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But here marke the subtiltie of the deuill, he thought that if he could let Ionah from going to Niniuie by these former reasons, thē the goodliest citie in all Samaria should be destroyed,
But Here mark the subtlety of the Devil, he Thought that if he could let Jonah from going to Nineveh by these former Reasons, them the Goodliest City in all Samaria should be destroyed,
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and so the verie angels in heauen should mourne.
and so the very Angels in heaven should mourn.
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Further, that if Ionah would repent & turne backe from going, (being commanded) then Ionah should be counted a false Prophet in Israel,
Further, that if Jonah would Repent & turn back from going, (being commanded) then Jonah should be counted a false Prophet in Israel,
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and so a Prophet should be discredited.
and so a Prophet should be discredited.
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Further, he thought that if Ionah wold repent, he could put such a Prophet out of Gods fauour,
Further, he Thought that if Jonah would Repent, he could put such a Prophet out of God's favour,
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& make him be despised, he thought that then he should get well by his labour.
& make him be despised, he Thought that then he should get well by his labour.
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So we see that the deuill hath power to tempt vs to sinne, but not to force vs to sinne.
So we see that the Devil hath power to tempt us to sin, but not to force us to sin.
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Then lo a comfort, that our enemies power is in our fathers hād:
Then lo a Comfort, that our enemies power is in our Father's hand:
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therfore our Sauiour saith to Peter, fathā hath desired to sift thee and winnow thee as wheate,
Therefore our Saviour Says to Peter, fathan hath desired to sift thee and winnow thee as wheat,
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but I haue prayed for thee that thy faith faile thee not.
but I have prayed for thee that thy faith fail thee not.
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Who is this whose perill Sathan so earnestly desireth? euen Peters, yea Peter an Apostle.
Who is this whose peril Sathan so earnestly Desires? even Peter's, yea Peter an Apostle.
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Was not flesh a valiant captaine thinke you, that hath led a Prophet captiue, for who can gainsay him that commeth like an Angell? who can resist him that seeth the whole world? will you resist him,
Was not Flesh a valiant captain think you, that hath led a Prophet captive, for who can gainsay him that comes like an Angel? who can resist him that sees the Whole world? will you resist him,
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if I shew to you he is an hypocrite? for he saith, If you fall down and worship this world, you shal come to heauen:
if I show to you he is an hypocrite? for he Says, If you fallen down and worship this world, you shall come to heaven:
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so he is euer alluring by deceits, stealing our hearts away with a vain hope of much pleasure,
so he is ever alluring by Deceits, stealing our hearts away with a vain hope of much pleasure,
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because he knoweth mans nature is bent to loue such things: so his baites are pleasures, and his snares are sinnes.
Because he Knoweth men nature is bent to love such things: so his baits Are pleasures, and his snares Are Sins.
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Whatsoeuer we do, it commeth from one of these three spirits: the spirit of Sathan, the spirit of God, or our owne spirite.
Whatsoever we do, it comes from one of these three spirits: the Spirit of Sathan, the Spirit of God, or our own Spirit.
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The spirit of God is gentle, louing, and meeke, not forcing nor threatning, therfore Christ sayth,
The Spirit of God is gentle, loving, and meek, not forcing nor threatening, Therefore christ say,
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If you will follow me, then take vp this crosse:
If you will follow me, then take up this cross:
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and marke his spirite, he sayth not you shall follow, but sayth, if you will follow me.
and mark his Spirit, he say not you shall follow, but say, if you will follow me.
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That order is obserued in the Canticles, where he saith, Open vnto me, my sister, my spouse, &c. And then if she did not open vnto him he went his way mildly, without any threats.
That order is observed in the Canticles, where he Says, Open unto me, my sister, my spouse, etc. And then if she did not open unto him he went his Way mildly, without any Treats.
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The spirit of Sathan takes another course:
The Spirit of Sathan Takes Another course:
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for when by lying & deceit he cannot allure vs to sin, he threatens vs with sinne, griefe,
for when by lying & deceit he cannot allure us to since, he threatens us with sin, grief,
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or losse of goods, solitarinesse or losse of pleasure, and sometime by his ministers, lims of his owne likenesse working, he threatneth death and earthly torments, such as they can inflict vpon any.
or loss of goods, solitariness or loss of pleasure, and sometime by his Ministers, limbs of his own likeness working, he threatens death and earthly torments, such as they can inflict upon any.
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Christ saith, If you will follow me, take vp this crosse, if you will: but he sayth, I will make you follow me, and do as I bid you,
christ Says, If you will follow me, take up this cross, if you will: but he say, I will make you follow me, and do as I bid you,
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or you shall smart for it, you shal haue fire and fagot, scalding lead and burning pitch,
or you shall smart for it, you shall have fire and faggot, scalding led and burning pitch,
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if you will not follow me, I will take all from you, and make you to do as we commaund,
if you will not follow me, I will take all from you, and make you to do as we command,
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and so doth his eldest son Antichrist, which v•urpeth an authoritie ouer nations, inflicting torments on the saints.
and so does his eldest son Antichrist, which v•urpeth an Authority over Nations, inflicting torments on the Saints.
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Now our own spirit is euermore hard: if it be moued by the spirit of God, it is sad, soft and slow,
Now our own Spirit is evermore hard: if it be moved by the Spirit of God, it is sad, soft and slow,
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but if it be mooued by the spirit of Sathan, it is proude, boy sterous and stout.
but if it be moved by the Spirit of Sathan, it is proud, boy sterous and stout.
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All good motions that we feele in our selues are the motions of the spirit of God,
All good motions that we feel in our selves Are the motions of the Spirit of God,
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although they seem vnto vs as proceeding from our selues, for the spirit of God worketh in, and mooueth our spirits.
although they seem unto us as proceeding from our selves, for the Spirit of God works in, and moveth our spirits.
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The spirit of man is always tossed betweene these two spirits which are euer contrarie one to another.
The Spirit of man is always tossed between these two spirits which Are ever contrary one to Another.
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The spirit of man when it is alone, is alwayes occupied about worldly things: the spirit of God is alwayes occupied about our saluation.
The Spirit of man when it is alone, is always occupied about worldly things: the Spirit of God is always occupied about our salvation.
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And the spirit of Sathan is euer occupied in procuring our condemnation &c. But Ionah rose vp to flie vnto Tarshish. &c. Ionah flieth vnto Tarshish before he wold go to Niniuie:
And the Spirit of Sathan is ever occupied in procuring our condemnation etc. But Jonah rose up to fly unto Tarshish. etc. Jonah flies unto Tarshish before he would go to Nineveh:
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and euery one is like the sonne which said he would not before he went:
and every one is like the son which said he would not before he went:
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and so sinne is borne first, as Esau was borne before Iacob. Therefore if euill may compare with goodnesse, euill may say he is the ancienter.
and so sin is born First, as Esau was born before Iacob. Therefore if evil may compare with Goodness, evil may say he is the ancienter.
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If thou feele any euill in thy self, be thou wrath with it, laboring against it,
If thou feel any evil in thy self, be thou wrath with it, labouring against it,
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so long by fasting & praier, till it be wearie of thy house, and vntill it say as the euill spirits said, here is no dwelling for vs, Let vs go to yonder herd of swine:
so long by fasting & prayer, till it be weary of thy house, and until it say as the evil spirits said, Here is no Dwelling for us, Let us go to yonder heard of Swine:
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I am loath to hide my treasure in the ground, but you can not heare all at once, and therefore here I end.
I am loath to hide my treasure in the ground, but you can not hear all At once, and Therefore Here I end.
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THE SECOND SERMON OF THE REBELLION OF IONAH. Ionah. 1. 3. 4. 5. 3 But Ionah rose vp to flie to Tarshish from the presence of the Lord,
THE SECOND SERMON OF THE REBELLION OF JONAH. Jonah. 1. 3. 4. 5. 3 But Jonah rose up to fly to Tarshish from the presence of the Lord,
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and vvent dovvne to Iapho, and he found a ship going to Tarshish, so he paid the fare therof,
and went down to Japho, and he found a ship going to Tarshish, so he paid the fare thereof,
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and vvent dovvne into it, that he might go vvith them vnto Tarshish from the presence of the Lord.
and went down into it, that he might go with them unto Tarshish from the presence of the Lord.
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4 But the Lord sent out a great vvind into the sea, and there vvas a mightie tempest in the sea,
4 But the Lord sent out a great wind into the sea, and there was a mighty tempest in the sea,
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so that the ship vvas like to be broken.
so that the ship was like to be broken.
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5 Then the mariners vvere afraid, and cried euerie man vnto his God, and cast the vvares out that vvere in the ship to lighten it thereof:
5 Then the Mariners were afraid, and cried every man unto his God, and cast the wares out that were in the ship to lighten it thereof:
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but Ionah vvas gone dovvne into the side of the ship, and he lay dovvne and vvas fast asleepe.
but Jonah was gone down into the side of the ship, and he lay down and was fast asleep.
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But Ionah rose vp to flie vnto Tarshish from the presence, &c.
But Jonah rose up to fly unto Tarshish from the presence, etc.
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THe last time you heard how the righteous fall, and now no lesse then a Prophet,
THe last time you herd how the righteous fallen, and now no less then a Prophet,
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yea such a Prophet as was the figure of Christ.
yea such a Prophet as was the figure of christ.
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But who would haue thought that such a Prophet should flie from the Lord, yea and that when he should do him most seruice, who counteth that wickednesse now, that he neuer thought off while he was among the wicked? A feareful example,
But who would have Thought that such a Prophet should fly from the Lord, yea and that when he should do him most service, who counteth that wickedness now, that he never Thought off while he was among the wicked? A fearful Exampl,
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therefore let him that thinkes he standeth, take heede lest he fall, for the way is slipperie wherein we are to walke.
Therefore let him that thinks he Stands, take heed lest he fallen, for the Way is slippery wherein we Are to walk.
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When thou remembrest the fall of the Prophet, then consider that thou art much weaker then a Prophet,
When thou Rememberest the fallen of the Prophet, then Consider that thou art much Weaker then a Prophet,
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and therefore the easier to be encountered and ouerthrowne, wherefore thou art likelie to haue a more grieuous fall,
and Therefore the Easier to be encountered and overthrown, Wherefore thou art likely to have a more grievous fallen,
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except the Lord do mightily vphold thee, seeing such a one cannot stand in the sight of his so mortall enemie by his owne strength.
except the Lord do mightily uphold thee, seeing such a one cannot stand in the sighed of his so Mortal enemy by his own strength.
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Secondly, if thou see Ionah flie, Moses murmure, Ieremie complaining, Esay repining, Dauid fall to adulterie, Salomon to idolatrie,
Secondly, if thou see Jonah fly, Moses murmur, Ieremie complaining, Isaiah repining, David fallen to adultery, Solomon to idolatry,
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and Peter to forswear, his master, then maist thou learne not to trust vnto thine owne strength,
and Peter to forswear, his master, then Mayest thou Learn not to trust unto thine own strength,
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for it is weaknesse, nor to thine owne flesh, for it is sinfull, but seeke helpe and craue strength at the hands of almightie God, which giueth to euerie one that asketh indifferently,
for it is weakness, nor to thine own Flesh, for it is sinful, but seek help and crave strength At the hands of almighty God, which gives to every one that asks indifferently,
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and hitteh no man in the teeth, which doth not bruse the broken reed, nor quench the smoking flax,
and hitteh no man in the teeth, which does not bruise the broken reed, nor quench the smoking flax,
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but doth rather increase our zeale then diminish it. Thirdly, iudge wisely of the fall of Ionah, not rashly condemning him for his fault,
but does rather increase our zeal then diminish it. Thirdly, judge wisely of the fallen of Jonah, not rashly condemning him for his fault,
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for although Dauid ioyned murther with adulterie, yet he repented, and is the deare child of God.
for although David joined murder with adultery, yet he repented, and is the deer child of God.
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But Ionah rose vp to flie vnto Tarshish.
But Jonah rose up to fly unto Tarshish.
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Ionah being sent to Niniuie, he flies to Tarshish, yet he went to Niniuie at last, not of free will,Jonah being sent to Nineveh, he flies to Tarshish, yet he went to Nineveh At last, not of free will,
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as meaning onely to performe his dutie, but being terrified by the whale, and all the other creatures of God which were bent against him for his disobedience.
as meaning only to perform his duty, but being terrified by the whale, and all the other creatures of God which were bent against him for his disobedience.
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So we serue God and do his will, when terrors do compell vs by thundering into our eares,
So we serve God and do his will, when terrors do compel us by thundering into our ears,
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& glauncing before our eyes, & melting our harts for feare.
& glancing before our eyes, & melting our hearts for Fear.
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And this is my opiniō, that they which come hither to Church onely on the Sabboth, come not of conscience,
And this is my opinion, that they which come hither to Church only on the Sabbath, come not of conscience,
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but for feare of the law, yet let them know, that in so doing they flie from their comfort, yea they flie from God.
but for Fear of the law, yet let them know, that in so doing they fly from their Comfort, yea they fly from God.
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Now Ionah went to the hauen, and there he found a ship not going to Niniuie but to Tarshish.
Now Jonah went to the Haven, and there he found a ship not going to Nineveh but to Tarshish.
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As soone he set forward to flye from God, Sathā straight wayes prepared a ship, so that temptation and occasion of sinne do always go together.
As soon he Set forward to fly from God, Sathā straight ways prepared a ship, so that temptation and occasion of sin do always go together.
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Shal Iudas lack money, or Ionah stay for a ship? no (saith Sathan) by the mouth of his ministers, here Iudas take thee money and betray thy master,
Shall Iudas lack money, or Jonah stay for a ship? no (Says Sathan) by the Mouth of his Ministers, Here Iudas take thee money and betray thy master,
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and Ionah here is a ship for thee, go hast thee away, and flye from the presence of the Lord.
and Jonah Here is a ship for thee, go hast thee away, and fly from the presence of the Lord.
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Therefore if any will aske what the deuils occupation is, it is to prouide snares and gins whereinto to entice,
Therefore if any will ask what the Devils occupation is, it is to provide snares and begins whereinto to entice,
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and therein to catch thee and me.
and therein to catch thee and me.
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And he payed the fare thereof.
And he paid the fare thereof.
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This money was cast into the sea, for it did him much harme, yet it did him small good.
This money was cast into the sea, for it did him much harm, yet it did him small good.
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There are many which will spend & wast they care not how much vpon cards & dice, an vnlawfull game:
There Are many which will spend & wast they care not how much upon cards & dice, an unlawful game:
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this money also is cast into the sea, for it doth thē much more harme then they know of,
this money also is cast into the sea, for it does them much more harm then they know of,
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but it doth thē no good.
but it does them no good.
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And so men care not what they pay for vanities and braueries, the most part of which is vnprofitable,
And so men care not what they pay for vanities and Braveries, the most part of which is unprofitable,
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& rather hurtfull thē necessary for thē, but onely for the vaine vse of the present time, and for some vayne respect:
& rather hurtful them necessary for them, but only for the vain use of the present time, and for Some vain respect:
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this also is cast into the sea, and thus men care not what they pay for vanities,
this also is cast into the sea, and thus men care not what they pay for vanities,
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so it do please their minde for the present, without consideration of the end and purpose thereof,
so it do please their mind for the present, without consideration of the end and purpose thereof,
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but they will giue litle or nothing to do good withall: so that Lazarus cā get nothing, and Dauid can get no meat.
but they will give little or nothing to do good withal: so that Lazarus can get nothing, and David can get no meat.
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Shall I take my bread and my wine and the flesh which I haue prouided for my shearers,
Shall I take my bred and my wine and the Flesh which I have provided for my shearers,
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& giue them vnto thee, whom I know not, saith churlish Naball? We can be content to giue any thing or do any thing to winne the world thereby,
& give them unto thee, whom I know not, Says churlish Nabal? We can be content to give any thing or do any thing to win the world thereby,
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but we will giue nothing, nor do nothing, thereby to winne the kingdome of God.
but we will give nothing, nor do nothing, thereby to win the Kingdom of God.
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But the Lord sent out a great wind into the sea, and there was a mighty tempest, But the Lord sent out a great wind into the sea, and there was a mighty tempest,
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so that the ship was like to be broken. The sinne is past, but the punishment is to come:so that the ship was like to be broken. The sin is past, but the punishment is to come:
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so after sinne followeth reuenge, the heauiest companion of wickednesse, although she loue not sinne,
so After sin follows revenge, the Heaviest Companion of wickedness, although she love not sin,
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yet she wilbe alwayes where wickednesse is, full of strēgth like a Lyon which will not be tamed.
yet she will always where wickedness is, full of strength like a lion which will not be tamed.
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For seeing obedience to the commaundement was wanting, therefore the tempest would beare rule, for vnlesse it be an imperious crosse, we wil not yeeld, so head strong sinne is:
For seeing Obedience to the Commandment was wanting, Therefore the tempest would bear Rule, for unless it be an imperious cross, we will not yield, so head strong sin is:
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therefore it is said that God sent a mightie tempest that sinne might haue the foyle, and the tempest the victorie:
Therefore it is said that God sent a mighty tempest that sin might have the foil, and the tempest the victory:
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he that sailes to Tarshish whither he is forbidden to go, would haue as good wind as he that sailes to Niniuie,
he that sails to Tarshish whither he is forbidden to go, would have as good wind as he that sails to Nineveh,
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or whither he is commaunded, but he that doth one thing for another, shall receaue one thing for another,
or whither he is commanded, but he that does one thing for Another, shall receive one thing for Another,
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like Achab which ceased not til Michaiah had said like the other Prophets go vp and prosper,
like Ahab which ceased not till Michaiah had said like the other prophets go up and prosper,
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1279
but he went vp and perished.
but he went up and perished.
cc-acp pns31 vvd a-acp cc vvn.
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1280
Ionah thought to ariue at Tarshish as surelie as the Spaniards thought to ariue in England, whose destruction their fellowes at home do wonder at,Jonah Thought to arrive At Tarshish as surely as the Spanish Thought to arrive in England, whose destruction their Fellows At home do wonder At,
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1281
how their inuincible power could be destroyd.
how their invincible power could be destroyed.
c-crq po32 j n1 vmd vbi vvn.
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1282
But God is strōg inough for thē that kicke against him, & disdaineth to be crossed of dust and ashes.
But God is strong enough for them that kick against him, & disdains to be crossed of dust and Ashes.
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1283
Now Sathan thou hast brought him into the ship, and perswaded him to flye from his defence for his safetie,
Now Sathan thou hast brought him into the ship, and persuaded him to fly from his defence for his safety,
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1284
and made him beleeue that he should come safe to Tarshish, that is, to liue at ease & libertie, enioying all temporall benefites at his pleasure,
and made him believe that he should come safe to Tarshish, that is, to live At ease & liberty, enjoying all temporal benefits At his pleasure,
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1285
& now thou hast left him, whē he is in greatest daunger, and rather seekest to drowne him then to saue him.
& now thou hast left him, when he is in greatest danger, and rather Seekest to drown him then to save him.
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1286
O most wretched and deceiptfull lyer, he that trusteth his enemie, and he that beleeueth thee, shall euer be deceaued,
O most wretched and deceitful liar, he that Trusteth his enemy, and he that Believeth thee, shall ever be deceived,
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(18) part (DIV2)
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1287
for now might Ionah say, beware by me, for thus hath the tempter deceaued me, he hath allured me with flattering fantasies,
for now might Jonah say, beware by me, for thus hath the tempter deceived me, he hath allured me with flattering fantasies,
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1288
and perswaded me that it was but an easie thing to flie from the presence of the Lord, that seeth alwayes all things,
and persuaded me that it was but an easy thing to fly from the presence of the Lord, that sees always all things,
cc vvd pno11 cst pn31 vbds p-acp dt j n1 pc-acp vvi p-acp dt n1 pp-f dt n1, cst vvz av d n2,
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1289
and from whom no man, no nor secret lurking in any mans heart can be hid,
and from whom no man, no nor secret lurking in any men heart can be hid,
cc p-acp ro-crq dx n1, uh-dx ccx j-jn vvg p-acp d ng1 n1 vmb vbi vvn,
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1290
but all are alwayes in his presence.
but all Are always in his presence.
cc-acp d vbr av p-acp po31 n1.
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1291
He made me beleeue that light could be brought out of darknesse, that good may come of euill,
He made me believe that Light could be brought out of darkness, that good may come of evil,
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1292
for he assured me, that if I would set forth toward Tarshish, I should not onely shun the presence of the Lord,
for he assured me, that if I would Set forth towards Tarshish, I should not only shun the presence of the Lord,
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1293
but should liue at ease like one vnknowne, both for my vocatiō and also for my behauiour in the execution therof,
but should live At ease like one unknown, both for my vocation and also for my behaviour in the execution thereof,
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1294
and so I might creepe into a familiaritie with these people, and enioye the benefit of their societie.
and so I might creep into a familiarity with these people, and enjoy the benefit of their society.
cc av pns11 vmd vvi p-acp dt n1 p-acp d n1, cc vvi dt n1 pp-f po32 n1.
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1295
Otherwise if I went to Niniuie as the Lord commaunded, they would hate and persecute me,
Otherwise if I went to Nineveh as the Lord commanded, they would hate and persecute me,
av cs pns11 vvd p-acp np1 p-acp dt n1 vvd, pns32 vmd vvi cc vvi pno11,
(18) part (DIV2)
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1296
yea and so I should end my life in miserie, both because they being Gentiles and I a Iew, they can not abide me,
yea and so I should end my life in misery, both Because they being Gentiles and I a Iew, they can not abide me,
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1297
for the one holdeth the other in cōtempt:
for the one holds the other in contempt:
c-acp dt pi vvz dt j-jn p-acp n1:
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1298
and also because of my message, namely a Prophecie of destruction, grounded vpon a reproofe of their vile and sinnefull pleasures.
and also Because of my message, namely a Prophecy of destruction, grounded upon a reproof of their vile and sinful pleasures.
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(18) part (DIV2)
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1299
Which message, Sathan perswaded me that it would be so hainously taken, that no death nor torment that they could deuise for me would be thought sufficient,
Which message, Sathan persuaded me that it would be so heinously taken, that no death nor torment that they could devise for me would be Thought sufficient,
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1300
& so I should be sure neuer to escape their hands aliue if I wēt,
& so I should be sure never to escape their hands alive if I went,
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(18) part (DIV2)
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1301
as though the eternall and most glorious God which sent me thither, were not able to defend me from all euill when I come thether,
as though the Eternal and most glorious God which sent me thither, were not able to defend me from all evil when I come thither,
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1302
as well as he did Damell in the den of Lyons, and Iohn in the Isle of Pathmos among the sauage beastes.
as well as he did Damell in the den of Lyons, and John in the Isle of Patmos among the savage beasts.
c-acp av c-acp pns31 vdd np1 p-acp dt n1 pp-f n2, cc np1 p-acp dt n1 pp-f np1 p-acp dt j-jn n2.
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1303
And when Sathā had thus perswaded me, I beleeued him, & so tooke my iourney to fly frō the presence of the Lord (if I could haue performed my intētion.) But the Lord who seeing the stubburnesse and disobedience of my heart, followed me with great displeasure, sending such a tēpest vpō the sea wheron I was, that it had like to ouerwhelmed vs all,
And when Sathā had thus persuaded me, I believed him, & so took my journey to fly from the presence of the Lord (if I could have performed my intention.) But the Lord who seeing the Stubbornness and disobedience of my heart, followed me with great displeasure, sending such a tempest upon the sea whereon I was, that it had like to overwhelmed us all,
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1304
and so neare as I was to the water, so neare I was to death by all likelihood.
and so near as I was to the water, so near I was to death by all likelihood.
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1305
Thus Sathan perswadeth vs as he did Ionah, he saith to vs as he said to Christ,
Thus Sathan Persuadeth us as he did Jonah, he Says to us as he said to christ,
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1306
if you will fall downe and worship me, I will giue you all things you would haue:
if you will fallen down and worship me, I will give you all things you would have:
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1307
if you will leaue the societie, the exercises, the professiō, and the companie of the children of God,
if you will leave the society, the exercises, the profession, and the company of the children of God,
cs pn22 vmb vvi dt n1, dt n2, dt n1, cc dt n1 pp-f dt n2 pp-f np1,
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1308
and of the seruice of God, and serue me, and worship me, in preferring your couetousnesse, your pride, your enuie, your lust,
and of the service of God, and serve me, and worship me, in preferring your covetousness, your pride, your envy, your lust,
cc pp-f dt n1 pp-f np1, cc vvb pno11, cc vvb pno11, p-acp vvg po22 n1, po22 n1, po22 n1, po22 n1,
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1309
before the seruice of God, then you shall grow rich, and you shall not be so scrupulous to sweare for your gaine sometime,
before the service of God, then you shall grow rich, and you shall not be so scrupulous to swear for your gain sometime,
p-acp dt n1 pp-f np1, cs pn22 vmb vvi j, cc pn22 vmb xx vbi av j pc-acp vvi p-acp po22 n1 av,
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1310
or to lye for your pleasure, and to cosin for riches, and you shall haue good lucke,
or to lie for your pleasure, and to Cousin for riches, and you shall have good luck,
cc pc-acp vvi p-acp po22 n1, cc p-acp n1 p-acp n2, cc pn22 vmb vhi j n1,
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1311
and shall haue euery thing at your hearts desire.
and shall have every thing At your hearts desire.
cc vmb vhi d n1 p-acp po22 n2 vvb.
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1312
But if we do his will, we shall speede as Ionah did, we shall haue the wrath and vengeance of God vpō our heads:
But if we do his will, we shall speed as Jonah did, we shall have the wrath and vengeance of God upon our Heads:
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1313
for he hath nothing to giue vs, although he makes vs beleeue we shall haue great kingdomes.
for he hath nothing to give us, although he makes us believe we shall have great kingdoms.
c-acp pns31 vhz pix pc-acp vvi pno12, cs pns31 vvz pno12 vvi pns12 vmb vhi j n2.
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1314
Yes we shall haue hell for our reward, which wil make al their hearts to ake which receaue it, other reward he hath none.
Yes we shall have hell for our reward, which will make all their hearts to ache which receive it, other reward he hath none.
uh pns12 vmb vhi n1 p-acp po12 n1, r-crq vmb vvi d po32 n2 pc-acp vvi r-crq vvb pn31, j-jn n1 pns31 vhz pix.
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1315
So the deuill is alwayes a very seruiceable and pleasant deuill to such as fly from God:
So the Devil is always a very serviceable and pleasant Devil to such as fly from God:
np1 dt n1 vbz av dt j j cc j n1 p-acp d c-acp vvi p-acp np1:
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1316
he can finde occasiōs at all times, and meanes and instrumēts fit for that purpose.
he can find occasions At all times, and means and Instruments fit for that purpose.
pns31 vmb vvi n2 p-acp d n2, cc n2 cc n2 j p-acp d n1.
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1317
If thou wilt fly from God, the deuill will lend you both spurres, and a horse, (yea a post horse) that will carrie you swiftlie & lustilie away vnto all vanitie and vngodlie lusts.
If thou wilt fly from God, the Devil will lend you both spurs, and a horse, (yea a post horse) that will carry you swiftly & lustily away unto all vanity and ungodly Lustiest.
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1318
But see what Ionah got by his iourney, notwithstanding all the furtherances that Sathan could worke for him, he lost his money, lost his ioy, lost his credit,
But see what Jonah god by his journey, notwithstanding all the furtherances that Sathan could work for him, he lost his money, lost his joy, lost his credit,
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1319
and almost lost his life too.
and almost lost his life too.
cc av vvd po31 n1 av.
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1320
Thus we see in Ionah what it profiteth a man to flye frō God, in obeying and practising the euill motions and tēptations of Sathan in steed of the knowen will of God,
Thus we see in Jonah what it profiteth a man to fly from God, in obeying and practising the evil motions and temptations of Sathan in steed of the known will of God,
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1321
for the very dumbe creatures were bent against him for his disobedience:
for the very dumb creatures were bent against him for his disobedience:
p-acp dt j j n2 vbdr vvn p-acp pno31 p-acp po31 n1:
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1322
the wind blowes as though it would ouer turne all, the waters roare as though they will drowne all, the ship reeles and tumbles as though she were wearie of all,
the wind blows as though it would over turn all, the waters roar as though they will drown all, the ship reels and tumbles as though she were weary of all,
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1323
& the mariners crie and cast out their wares apace, as though they would loose all:
& the Mariners cry and cast out their wares apace, as though they would lose all:
cc dt n2 vvb cc vvi av po32 n2 av, c-acp cs pns32 vmd vvi d:
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1324
And yet the wind could not ouerthrow him, nor the waters drowne him, nor the whale eat him;
And yet the wind could not overthrow him, nor the waters drown him, nor the whale eat him;
cc av dt n1 vmd xx vvi pno31, ccx dt n2 vvb pno31, ccx dt n1 vvb pno31;
(18) part (DIV2)
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1325
and thus Ionah fled from God but not God from Ionah.
and thus Jonah fled from God but not God from Jonah.
cc av np1 vvn p-acp np1 cc-acp xx np1 p-acp np1.
(18) part (DIV2)
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1326
But the Lord sent out a great wind into the sea, and there was a great tempest, But the Lord sent out a great wind into the sea, and there was a great tempest,
p-acp dt n1 vvd av dt j n1 p-acp dt n1, cc a-acp vbds dt j n1,
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1327
so that the ship was like to be broken. First God spake gentlie to him, Arise Ionah, go to Niniuie: so that the ship was like to be broken. First God spoke gently to him, Arise Jonah, go to Nineveh:
av cst dt n1 vbds av-j pc-acp vbi vvn. ord n1 vvd av-j p-acp pno31, vvb np1, vvb p-acp np1:
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1328
then he would not go, but seeing wordes would not serue, the Lord would take another way,
then he would not go, but seeing words would not serve, the Lord would take Another Way,
av pns31 vmd xx vvi, cc-acp vvg n2 vmd xx vvi, dt n1 vmd vvi j-jn n1,
(18) part (DIV2)
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1329
and try whether that could make him obedient to his voice.
and try whither that could make him obedient to his voice.
cc vvi cs d vmd vvi pno31 j p-acp po31 n1.
(18) part (DIV2)
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1330
So the Lord caused a mightie tempest to arise in the sea, which set them all in a maze,
So the Lord caused a mighty tempest to arise in the sea, which Set them all in a maze,
np1 dt n1 vvd dt j n1 pc-acp vvi p-acp dt n1, r-crq vvd pno32 d p-acp dt n1,
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1331
and made them examine both whence the tēpest came, & also wherefore, or for whose sake it troubled them so sore, that Ionah might see (at the least) if he would see it, that the vegeāce of God doth alwayes accōpany the stubburne and disobedient whither soeuer they go:
and made them examine both whence the tempest Come, & also Wherefore, or for whose sake it troubled them so soar, that Jonah might see (At the least) if he would see it, that the vengeance of God does always accompany the stubborn and disobedient whither soever they go:
cc vvd pno32 vvi d c-crq dt n1 vvd, cc av c-crq, cc p-acp rg-crq n1 pn31 vvd pno32 av av-j, cst np1 vmd vvi (p-acp dt ds) cs pns31 vmd vvi pn31, cst dt n1 pp-f np1 vdz av vvi dt j cc j c-crq av pns32 vvb:
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1332
and for the accōplishment therof, that all the creatures of God are bent against them, to molest trouble,
and for the accomplishment thereof, that all the creatures of God Are bent against them, to molest trouble,
cc p-acp dt n1 av, cst d dt n2 pp-f np1 vbr vvn p-acp pno32, pc-acp vvi n1,
(18) part (DIV2)
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1333
and crosse them in their euill wayes. God sent a great wind. He that made the windes, commaunded them, and they obey his voyce:
and cross them in their evil ways. God sent a great wind. He that made the winds, commanded them, and they obey his voice:
cc vvi pno32 p-acp po32 j-jn n2. np1 vvd dt j n1. pns31 cst vvd dt n2, vvd pno32, cc pns32 vvb po31 n1:
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1334
the wind & the waters obey him, but man will not obey him. He saith not, that a wind arose, but saith, The Lord sent a great wind;
the wind & the waters obey him, but man will not obey him. He Says not, that a wind arose, but Says, The Lord sent a great wind;
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1335
then it was not by chance, nor yet by witchcraft, for the mariners (notwithstanding they were infidels) were not so grosse as to ascribe it vnto anie such cause,
then it was not by chance, nor yet by witchcraft, for the Mariners (notwithstanding they were Infidels) were not so gross as to ascribe it unto any such cause,
cs pn31 vbds xx p-acp n1, ccx av p-acp n1, p-acp dt n2 (c-acp pns32 vbdr n2) vbdr xx av j c-acp pc-acp vvi pn31 p-acp d d n1,
(18) part (DIV2)
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1336
but rather thought it to be sent from some reuenging power, being prouoked to indignation by some particular person among them, that had committed some hainous fact:
but rather Thought it to be sent from Some revenging power, being provoked to Indignation by Some particular person among them, that had committed Some heinous fact:
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1337
else why did they cast lots, to know him and find him out that had sinned,
Else why did they cast lots, to know him and find him out that had sinned,
av q-crq vdd pns32 vvi n2, pc-acp vvi pno31 cc vvi pno31 av cst vhd vvn,
(18) part (DIV2)
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1338
and whose sinne did procure the tempest to be sent? Though this tempest had almost drowned Ionah, yet he saith, the Lord sent it:
and whose sin did procure the tempest to be sent? Though this tempest had almost drowned Jonah, yet he Says, the Lord sent it:
cc rg-crq n1 vdd vvi dt n1 pc-acp vbi vvn? cs d n1 vhd av vvn np1, av pns31 vvz, dt n1 vvd pn31:
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1339
so the Lord sendeth wind to bring ships to land in safetie, and the same Lord sendeth tempests to drown,
so the Lord sends wind to bring ships to land in safety, and the same Lord sends tempests to drown,
av dt n1 vvz n1 pc-acp vvi n2 p-acp n1 p-acp n1, cc dt d n1 vvz n2 pc-acp vvi,
(18) part (DIV2)
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1340
& breake, and sincke other ships.
& break, and sink other ships.
cc vvi, cc vvi j-jn n2.
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1341
Therefore Iob sayd when he was bereft of all his substance at once, and left as poore as might be, that the Lord had taken them from him (which also gaue all to him,) adding also a thāksgiuing euen for the persecuting hād of God, which did so molest him.
Therefore Job said when he was bereft of all his substance At once, and left as poor as might be, that the Lord had taken them from him (which also gave all to him,) adding also a thanksgiving even for the persecuting hand of God, which did so molest him.
av np1 vvd c-crq pns31 vbds vvn pp-f d po31 n1 p-acp a-acp, cc vvd p-acp j c-acp vmd vbi, cst dt n1 vhd vvn pno32 p-acp pno31 (r-crq av vvd d p-acp pno31,) vvg av dt n1 av p-acp dt vvg n1 pp-f np1, r-crq vdd av vvi pno31.
(18) part (DIV2)
208
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1342
If some had so much losse by tempest as Iob, and such danger as Ionah, they would surely say with Iob, Blessed be the name of the Lord for it.
If Some had so much loss by tempest as Job, and such danger as Jonah, they would surely say with Job, Blessed be the name of the Lord for it.
cs d vhd av d n1 p-acp n1 c-acp np1, cc d n1 c-acp np1, pns32 vmd av-j vvi p-acp np1, j-vvn vbb dt n1 pp-f dt n1 p-acp pn31.
(18) part (DIV2)
208
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1343
Now the wind blowes, the water tosses, the whale swims, & all to meet Ionah which flies from God, to see if they can turne his hart which sleeps in disobedience.
Now the wind blows, the water tosses, the whale swims, & all to meet Jonah which flies from God, to see if they can turn his heart which sleeps in disobedience.
av dt n1 vvz, dt n1 vvz, dt n1 vvz, cc d pc-acp vvi np1 r-crq vvz p-acp np1, pc-acp vvi cs pns32 vmb vvi po31 n1 r-crq vvz p-acp n1.
(18) part (DIV2)
209
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1344
The ship goes roundly for a time, the Prophet is sleeping, the mariners are sporting, their sailes flaunting, the waters calming, the windes guiding,
The ship Goes roundly for a time, the Prophet is sleeping, the Mariners Are sporting, their sails flaunting, the waters calming, the winds guiding,
dt n1 vvz av p-acp dt n1, dt n1 vbz vvg, dt n2 vbr vvg, po32 n2 vvg, dt n2 vvg, dt n2 vvg,
(18) part (DIV2)
209
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1345
so merily sinne goes on before the tempest comes.
so merrily sin Goes on before the tempest comes.
av av-j n1 vvz a-acp p-acp dt n1 vvz.
(18) part (DIV2)
209
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1346
The wind blowes not yet, therfore go on yet a litle, & yet a little more,
The wind blows not yet, Therefore go on yet a little, & yet a little more,
dt n1 vvz xx av, av vvb a-acp av dt j, cc av dt j n1,
(18) part (DIV2)
209
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1347
but yet the tempest rushes vpō them before they be ware of it, and tumbles them vp and downe,
but yet the tempest Rushes upon them before they be aware of it, and tumbles them up and down,
cc-acp av dt n1 vvz p-acp pno32 c-acp pns32 vbb j pp-f pn31, cc vvz pno32 a-acp cc a-acp,
(18) part (DIV2)
209
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1348
& suddenly all is like to be vndone. Now Ionah is in more danger then the Niniuites.
& suddenly all is like to be undone. Now Jonah is in more danger then the Niniuites.
cc av-j d vbz av-j pc-acp vbi vvn. av np1 vbz a-acp dc n1 cs dt fw-la.
(18) part (DIV2)
209
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1349
And now, ó that he had stayed at home and saued his money, saued his credit,
And now, o that he had stayed At home and saved his money, saved his credit,
cc av, uh cst pns31 vhd vvn p-acp n1-an cc vvd po31 n1, vvd po31 n1,
(18) part (DIV2)
209
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1350
& saued his life from the danger of the furious & vnmerciful streame. Here we may see what paines a sinner takes, & all to hurt him selfe.
& saved his life from the danger of the furious & unmerciful stream. Here we may see what pains a sinner Takes, & all to hurt him self.
cc vvd po31 n1 p-acp dt n1 pp-f dt j cc j-u n1. av pns12 vmb vvi r-crq vvz dt n1 vvz, cc d pc-acp vvi pno31 n1.
(18) part (DIV2)
209
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1351
He came to the hauen, and payd the fare, and entred the ship, and hoist vp sailes,
He Come to the Haven, and paid the fare, and entered the ship, and hoist up sails,
pns31 vvd p-acp dt n1, cc vvd dt n1, cc vvd dt n1, cc vvd a-acp n2,
(18) part (DIV2)
209
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1352
and went on forward, and all to flie from God, and yet he fled not from him but to him.
and went on forward, and all to fly from God, and yet he fled not from him but to him.
cc vvd a-acp av-j, cc d pc-acp vvi p-acp np1, cc av pns31 vvd xx p-acp pno31 p-acp p-acp pno31.
(18) part (DIV2)
209
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1353
Therfore Dauid saith, if I take the morning wings and flie aloft, lo thou art there,
Therefore David Says, if I take the morning wings and fly aloft, lo thou art there,
av np1 vvz, cs pns11 vvb dt n1 n2 cc vvi av, uh pns21 vb2r a-acp,
(18) part (DIV2)
209
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1354
if I go into the neathermost depth, thy hand will find me out:
if I go into the nethermost depth, thy hand will find me out:
cs pns11 vvb p-acp dt j n1, po21 n1 vmb vvi pno11 av:
(18) part (DIV2)
209
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1355
therefore whither shall I flie from thee? so that when we thinke that we flie from God, in running out of one place into another, we do but run from one hand to the other,
Therefore whither shall I fly from thee? so that when we think that we fly from God, in running out of one place into Another, we do but run from one hand to the other,
av q-crq vmb pns11 vvi p-acp pno21? av cst c-crq pns12 vvb cst pns12 vvb p-acp np1, p-acp vvg av pp-f crd n1 p-acp j-jn, pns12 vdb p-acp vvi p-acp crd n1 p-acp dt n-jn,
(18) part (DIV2)
209
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1356
for there is no place where Gods hand is not, and whither soeuer a rebellious sinner doth run, the hand of God wil meet with him to crosse him,
for there is no place where God's hand is not, and whither soever a rebellious sinner does run, the hand of God will meet with him to cross him,
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(18) part (DIV2)
209
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1357
and hinder his good successe, although he prophecieth neuer so much good vnto him selfe in his iourney.
and hinder his good success, although he Prophesieth never so much good unto him self in his journey.
cc vvi po31 j n1, cs pns31 vvz av av av-d j p-acp pno31 n1 p-acp po31 n1.
(18) part (DIV2)
209
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1358
The winds could not further Ionah, the waters could not beare him, his sleep could not saue him, the ship could not hold him, the mariners could not helpe him, the whale would not spare him,
The winds could not further Jonah, the waters could not bear him, his sleep could not save him, the ship could not hold him, the Mariners could not help him, the whale would not spare him,
dt n2 vmd xx av-jc np1, dt n2 vmd xx vvi pno31, po31 n1 vmd xx vvi pno31, dt n1 vmd xx vvi pno31, dt n2 vmd xx vvi pno31, dt n1 vmd xx vvi pno31,
(18) part (DIV2)
209
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1359
but he poore man must be cast out, lest all through him be cast away.
but he poor man must be cast out, lest all through him be cast away.
cc-acp pns31 j n1 vmb vbi vvn av, cs d p-acp pno31 vbi vvn av.
(18) part (DIV2)
209
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1360
The ship that was full of wares of great value, was readie to sinke when Ionah entred into it.
The ship that was full of wares of great valve, was ready to sink when Jonah entered into it.
dt n1 cst vbds j pp-f n2 pp-f j n1, vbds j pc-acp vvi c-crq np1 vvn p-acp pn31.
(18) part (DIV2)
209
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1361
He trusted to the winds, and the winds could not further him; he trusted to the waters, and the waters could not beare him;
He trusted to the winds, and the winds could not further him; he trusted to the waters, and the waters could not bear him;
pns31 vvd p-acp dt n2, cc dt n2 vmd xx av-j pno31; pns31 vvd p-acp dt n2, cc dt n2 vmd xx vvi pno31;
(18) part (DIV2)
209
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1362
he trusted to the ship, the ship could not hold him; he trusted to the mariners, the mariners could not help him.
he trusted to the ship, the ship could not hold him; he trusted to the Mariners, the Mariners could not help him.
pns31 vvd p-acp dt n1, dt n1 vmd xx vvi pno31; pns31 vvd p-acp dt n2, dt n2 vmd xx vvi pno31.
(18) part (DIV2)
209
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1363
What had he offended the winds, or the waters, or what had he offended the ship that bare him such enmitie? The winds and the waters,
What had he offended the winds, or the waters, or what had he offended the ship that bore him such enmity? The winds and the waters,
q-crq vhd pns31 vvn dt n2, cc dt n2, cc r-crq vhd pns31 vvn dt n1 cst vvd pno31 d n1? dt n2 cc dt n2,
(18) part (DIV2)
209
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1364
and all Gods creatures, are to take Gods part against Ionah or anie other rebellious sinner.
and all God's creatures, Are to take God's part against Jonah or any other rebellious sinner.
cc d ng1 n2, vbr pc-acp vvi npg1 n1 p-acp np1 cc d j-jn j n1.
(18) part (DIV2)
209
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1365
Though God in the beginning gaue power to mā, & authoritie ouer all his creatures to rule them,
Though God in the beginning gave power to man, & Authority over all his creatures to Rule them,
cs np1 p-acp dt n1 vvd n1 p-acp n1, cc n1 p-acp d po31 n2 pc-acp vvi pno32,
(18) part (DIV2)
210
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1366
yet whē mā sinneth God giueth power & strēgth vnto his creatures to rule & bridle man.
yet when man Sinneth God gives power & strength unto his creatures to Rule & bridle man.
av c-crq n1 vvz np1 vvz n1 cc n1 p-acp po31 n2 pc-acp vvi cc vvi n1.
(18) part (DIV2)
210
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1367
Therfore he that euē now was Lord ouer the waters, now the waters are Lord ouer him.
Therefore he that even now was Lord over the waters, now the waters Are Lord over him.
av pns31 cst av av vbds n1 p-acp dt n2, av dt n2 vbr n1 p-acp pno31.
(18) part (DIV2)
210
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1368
But if Ionah had thought that God would haue brought things thus to passe, he durst not haue been so bold in this enterprise.
But if Jonah had Thought that God would have brought things thus to pass, he durst not have been so bold in this enterprise.
p-acp cs np1 vhd vvn cst np1 vmd vhi vvn n2 av pc-acp vvi, pns31 vvd xx vhi vbn av j p-acp d n1.
(18) part (DIV2)
210
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1369
Therfore we may see that sinne hath no eyes while it is on going.
Therefore we may see that sin hath no eyes while it is on going.
av pns12 vmb vvi d n1 vhz dx n2 cs pn31 vbz p-acp vvg.
(18) part (DIV2)
210
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1370
Tush (saith the foole) it is faire weather yet (while he goeth to the stockes.)
Tush (Says the fool) it is fair weather yet (while he Goes to the stocks.)
uh (vvz dt n1) pn31 vbz j n1 av (cs pns31 vvz p-acp dt n2.)
(18) part (DIV2)
210
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1371
But God sent a mightie tempest into the sea, so that the ship was like to be broken. But God sent a mighty tempest into the sea, so that the ship was like to be broken.
p-acp np1 vvd dt j n1 p-acp dt n1, av cst dt n1 vbds av-j pc-acp vbi vvn.
(18) part (DIV2)
211
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1372
Such a stirre hath God before he can come by his owne, he must crosse vs,
Such a stir hath God before he can come by his own, he must cross us,
d dt n1 vhz n1 p-acp pns31 vmb vvi p-acp po31 d, pns31 vmb vvi pno12,
(18) part (DIV2)
212
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1373
and set him selfe and all his creatures against vs, he must straine our bodies and constraine vs to it before we will yeeld him due obediēce.
and Set him self and all his creatures against us, he must strain our bodies and constrain us to it before we will yield him due Obedience.
cc vvd pno31 n1 cc d po31 n2 p-acp pno12, pns31 vmb vvi po12 n2 cc vvb pno12 p-acp pn31 c-acp pns12 vmb vvi pno31 j-jn n1.
(18) part (DIV2)
212
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1374
The tempest must blow, the sea must rage, the ship must reele, the heart must trēble,
The tempest must blow, the sea must rage, the ship must reel, the heart must tremble,
dt n1 vmb vvi, dt n1 vmb vvi, dt n1 vmb vvi, dt n1 vmb vvi,
(18) part (DIV2)
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1375
& all must be in an vprore against vs, & God must crosse vs in all our doings afore we will returne frō our wicked wayes.
& all must be in an uproar against us, & God must cross us in all our doings afore we will return from our wicked ways.
cc d vmb vbi p-acp dt n1 p-acp pno12, cc np1 vmb vvi pno12 p-acp d po12 n2-vdg a-acp pns12 vmb vvi p-acp po12 j n2.
(18) part (DIV2)
212
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1376
The bee when she hath once flung doth leese her sting• so that she cā sting no more:
The bee when she hath once flung does lose her sting• so that she can sting no more:
dt n1 c-crq pns31 vhz a-acp vvn vdz vvi po31 n1 av cst pns31 vmb vvi av-dx av-dc:
(18) part (DIV2)
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1377
so is not punishment for it goeth in generall, when one tempest is gone, another comes vpō vs,
so is not punishment for it Goes in general, when one tempest is gone, Another comes upon us,
av vbz xx n1 p-acp pn31 vvz p-acp n1, c-crq crd n1 vbz vvn, j-jn vvz p-acp pno12,
(18) part (DIV2)
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1378
for if we be sicke, sicknesse is not dead with vs, if we be poore, pouertie endeth not,
for if we be sick, sickness is not dead with us, if we be poor, poverty Endeth not,
c-acp cs pns12 vbb j, n1 vbz xx j p-acp pno12, cs pns12 vbb j, n1 vvz xx,
(18) part (DIV2)
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1379
if we be in daunger, daunger is not therefore put downe for euer after:
if we be in danger, danger is not Therefore put down for ever After:
cs po12 vbb p-acp n1, n1 vbz xx av vvn a-acp p-acp av a-acp:
(18) part (DIV2)
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1380
and if we be vexed, vexation hath not therefore left his sting in vs• but all these things are Gods weapons whereof he hath store,
and if we be vexed, vexation hath not Therefore left his sting in vs• but all these things Are God's weapons whereof he hath store,
cc cs pns12 vbb vvn, n1 vhz xx av vvn po31 n1 p-acp n1 p-acp d d n2 vbr npg1 n2 c-crq pns31 vhz n1,
(18) part (DIV2)
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1381
and if thou be disobedient, he will lead thee through them all, vntill he hath humbled thee,
and if thou be disobedient, he will led thee through them all, until he hath humbled thee,
cc cs pns21 vbb j, pns31 vmb vvi pno21 p-acp pno32 d, c-acp pns31 vhz vvn pno21,
(18) part (DIV2)
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1382
and made thee to glorifie him with obedience or vtterly destroyed thee.
and made thee to Glorify him with Obedience or utterly destroyed thee.
cc vvd pno21 pc-acp vvi pno31 p-acp n1 cc av-j vvd pno21.
(18) part (DIV2)
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1383
God sent a mightie tempest into the sea, so that the ship was like to be broken. God sent a mighty tempest into the sea, so that the ship was like to be broken.
np1 vvd dt j n1 p-acp dt n1, av cst dt n1 vbds av-j pc-acp vbi vvn.
(18) part (DIV2)
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1384
This ship which was so faire and goodly euen now, is now like a poore ship tost & readie to be torne in peeces, such strife is alwayes betwixt Gods wrath and mans disobedience.
This ship which was so fair and goodly even now, is now like a poor ship tossed & ready to be torn in Pieces, such strife is always betwixt God's wrath and men disobedience.
d n1 r-crq vbds av j cc av-j av av, vbz av av-j dt j n1 vvn cc j pc-acp vbi vvn p-acp n2, d n1 vbz av p-acp ng1 n1 cc ng1 n1.
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1385
When Gods word will not turne vs, Gods sword must spurne vs. I obserue that oftentimes many are punished for one mans sinne (as all the host of Israell were punished for the sinne of Achan, and here all the mariners for Ionahs sinne.) &c. To the end that men might learne therby to admonish one another when they see them do amisse, with loue:
When God's word will not turn us, God's sword must spurn us I observe that oftentimes many Are punished for one men sin (as all the host of Israel were punished for the sin of achan, and Here all the Mariners for Jonahs sin.) etc. To the end that men might Learn thereby to admonish one Another when they see them do amiss, with love:
c-crq npg1 n1 vmb xx vvi pno12, ng1 n1 vmb vvi pno12 pns11 vvb cst av d vbr vvn p-acp crd ng1 n1 (c-acp d dt n1 pp-f np1 vbdr vvn p-acp dt n1 pp-f np1, cc av d dt n2 p-acp np1 n1.) av p-acp dt n1 cst n2 vmd vvi av pc-acp vvi pi j-jn c-crq pns32 vvb pno32 vdi av, p-acp n1:
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1386
and not to say with Cain, am I the keeper of my brother? for he that is not carefull to keepe his brother from sinne, is not carefull to keepe him selfe from sinne,
and not to say with Cain, am I the keeper of my brother? for he that is not careful to keep his brother from sin, is not careful to keep him self from sin,
cc xx pc-acp vvi p-acp np1, vbm pns11 dt n1 pp-f po11 n1? c-acp pns31 cst vbz xx j pc-acp vvi po31 n1 p-acp n1, vbz xx j pc-acp vvi pno31 n1 p-acp n1,
(18) part (DIV2)
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1387
therefore let vs take heede that a wicked one be not found amōgest vs vnadmonished.
Therefore let us take heed that a wicked one be not found amongst us unadmonished.
av vvb pno12 vvi n1 cst dt j pi vbi xx vvn p-acp pno12 vvn.
(18) part (DIV2)
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1388
I would there were not many worse then Ionah amongest vs. Will you know what I thinke of you? I thinke you are worse thē Infidels, Turkes,
I would there were not many Worse then Jonah amongst us Will you know what I think of you? I think you Are Worse them Infidels, Turkes,
pns11 vmd pc-acp vbdr xx d jc cs np1 p-acp pno12 n1 pn22 vvb r-crq pns11 vvb pp-f pn22? pns11 vvb pn22 vbr av-jc pno32 n2, np2,
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1389
or Pagans, that in this wonderfull yeare of wonderful mercies, are not thankefull, do not beleeue in God,
or Pagans, that in this wonderful year of wondered Mercies, Are not thankful, do not believe in God,
cc n2-jn, cst p-acp d j n1 pp-f j n2, vbr xx j, vdb xx vvi p-acp np1,
(18) part (DIV2)
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1390
nor trust in him, nor glorifie his name:
nor trust in him, nor Glorify his name:
ccx vvi p-acp pno31, ccx vvi po31 n1:
(18) part (DIV2)
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1391
but like Pharoes sorcerers, who seeing the great workes of God which Moses expressed, passing their skill, confessed saying, surely this is the finger of God:
but like Pharaoh sorcerers, who seeing the great works of God which Moses expressed, passing their skill, confessed saying, surely this is the finger of God:
cc-acp j npg1 n2, r-crq vvg dt j n2 pp-f np1 r-crq np1 vvn, vvg po32 n1, vvd vvg, av-j d vbz dt n1 pp-f np1:
(18) part (DIV2)
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1392
so you confesse that it is the great worke of God (as you must needs,) but where is the fruites it hath brought forth in you? The Captaine saith, I haue done nothing, the souldier saith, I sturred not,
so you confess that it is the great work of God (as you must needs,) but where is the fruits it hath brought forth in you? The Captain Says, I have done nothing, the soldier Says, I stirred not,
av pn22 vvb cst pn31 vbz dt j n1 pp-f np1 (c-acp pn22 vmb av,) cc-acp q-crq vbz dt n2 pn31 vhz vvn av p-acp pn22? dt n1 vvz, pns11 vhb vdn pix, dt n1 vvz, pns11 vvd xx,
(18) part (DIV2)
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1393
but the Lord sent out a mighty tēpest vpon thē, & after that they escaped our handes, the Lord stretched out his might 〈 ◊ 〉 arme against them,
but the Lord sent out a mighty tempest upon them, & After that they escaped our hands, the Lord stretched out his might 〈 ◊ 〉 arm against them,
cc-acp dt n1 vvd av dt j n1 p-acp pno32, cc p-acp cst pns32 vvd po12 n2, dt n1 vvd av po31 n1 〈 sy 〉 n1 p-acp pno32,
(18) part (DIV2)
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1394
and Pharao is drowned in the sea, so that he neuer attained the land of promise which he gaped for,
and Pharaoh is drowned in the sea, so that he never attained the land of promise which he gaped for,
cc np1 vbz vvn p-acp dt n1, av cst pns31 av-x vvd dt n1 pp-f n1 r-crq pns31 vvd p-acp,
(18) part (DIV2)
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1395
and made full accompt to po••esse. Further, herein we may note, that extremitie is Gods oportunitie:
and made full account to po••esse. Further, herein we may note, that extremity is God's opportunity:
cc vvd j n1 pc-acp vvi. av-jc, av pns12 vmb vvi, cst n1 vbz ng1 n1:
(18) part (DIV2)
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1396
for when the wind had almost ouerturned all, and the waters had almost drowned all,
for when the wind had almost overturned all, and the waters had almost drowned all,
c-acp c-crq dt n1 vhd av vvn d, cc dt n2 vhd av vvn d,
(18) part (DIV2)
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1397
and destruction had almost deuoured all, then, and not afore, was Gods oportunitie, to set forth his glory.
and destruction had almost devoured all, then, and not afore, was God's opportunity, to Set forth his glory.
cc n1 vhd av vvn d, av, cc xx a-acp, vbds npg1 n1, pc-acp vvi av po31 n1.
(18) part (DIV2)
215
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1398
While the ship reeled, and the waters flushed, and the mariners shriked, Ionah slept in securitie and voyde of flying, which should haue admonished all the rest,
While the ship reeled, and the waters flushed, and the Mariners shriked, Jonah slept in security and void of flying, which should have admonished all the rest,
n1 dt n1 vvd, cc dt n2 vvd, cc dt ng1 vvn, np1 vvn p-acp n1 cc j pp-f vvg, r-crq vmd vhi vvn d dt n1,
(18) part (DIV2)
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1399
and repented of his sinne which was the cause thereof. The ship was almost broken, but not altogether brokē, and Ionah cast into the sea,
and repented of his sin which was the cause thereof. The ship was almost broken, but not altogether broken, and Jonah cast into the sea,
cc vvd pp-f po31 n1 r-crq vbds dt n1 av. dt n1 vbds av vvn, cc-acp xx av vvn, cc np1 vvn p-acp dt n1,
(18) part (DIV2)
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1400
and then was he not almost drowned, but altogether drowned, had not God prepared a great whale, which saued his life in a miraculous maner, out of which God brought him foorth like Lazarus in his winding sheete, that he might glorifie God once againe,
and then was he not almost drowned, but altogether drowned, had not God prepared a great whale, which saved his life in a miraculous manner, out of which God brought him forth like Lazarus in his winding sheet, that he might Glorify God once again,
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1401
and see if he could finde the way to Niniuie. The effectes, that this great tempest wrought were these.
and see if he could find the Way to Nineveh. The effects, that this great tempest wrought were these.
cc vvb cs pns31 vmd vvi dt n1 p-acp np1. dt n1, cst d j n1 vvn vbdr d.
(18) part (DIV2)
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1402
The ship was like to be brokē & the mariners were sore affrayd. The ship which was so strong that it might haue encountred with instrumēts of warre,
The ship was like to be broken & the Mariners were soar afraid. The ship which was so strong that it might have encountered with Instruments of war,
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1403
and made so strong that it might be able to go many voyages, and indure great tempestes and many waues, was now with one tempest and at one voyage in such a taking, that they which were in it feared that it should haue been torne all to peeces,
and made so strong that it might be able to go many voyages, and endure great tempests and many waves, was now with one tempest and At one voyage in such a taking, that they which were in it feared that it should have been torn all to Pieces,
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1404
and so they should loose their ship, their liues, goods & all:
and so they should lose their ship, their lives, goods & all:
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1405
& so vehement was the tēpest, that they were fully perswaded it was no cōmō nor ordinarie thing,
& so vehement was the tempest, that they were Fully persuaded it was no Common nor ordinary thing,
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(18) part (DIV2)
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1406
but extraordinarie, & for some extraordinarie cause sent vpon thē by some great diuine power.
but extraordinary, & for Some extraordinary cause sent upon them by Some great divine power.
cc-acp j, cc p-acp d j n1 vvn p-acp pno32 p-acp d j j-jn n1.
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1407
And the mariners (which liue in the sea almost like the fishes, and haue the waters as their necessariest element) now trēbled for feare,
And the Mariners (which live in the sea almost like the Fish, and have the waters as their necessariest element) now trembled for Fear,
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1408
like women which shrike at euery stirre in the boat, & like little childrē when they are frighted.
like women which shriek At every stir in the boat, & like little children when they Are frighted.
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1409
Now these couragious fellowes are brought downe by daunger, which defied daunger, like a young souldier which starteth at the sound of a gunne.
Now these courageous Fellows Are brought down by danger, which defied danger, like a young soldier which starts At the found of a gun.
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1410
Then the mariners were afrayd, and cryed euery man vnto his god, and cast the wares out that were in the ship to lighten it thereof. Then the Mariners were afraid, and cried every man unto his god, and cast the wares out that were in the ship to lighten it thereof.
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1411
But Ionah was gone downe into the sides of the ship, and he lay downe, and was fast a sleepe. But Jonah was gone down into the sides of the ship, and he lay down, and was fast a sleep.
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1412
This verse is deuided into two partes. The first, that the mariners at this sodaine storme were frighted and cast into amaze.
This verse is divided into two parts. The First, that the Mariners At this sudden storm were frighted and cast into amaze.
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1413
The second as touching Ionah his sleeping.
The second as touching Jonah his sleeping.
dt ord c-acp vvg np1 po31 n-vvg.
(18) part (DIV2)
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1414
After that God had spokē gentlie vnto Ionah, & saw that his wordes would not moue him, the Lord sent out a mightie tempest like the messengers which were sent to cōpell folkes to come to the banquet:
After that God had spoken gently unto Jonah, & saw that his words would not move him, the Lord sent out a mighty tempest like the messengers which were sent to compel folks to come to the banquet:
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1415
such a stirre hath God before he can come to his due, he is faine to summon vs by all his creatures afore we will yeeld vnto his voyce.
such a stir hath God before he can come to his due, he is feign to summon us by all his creatures afore we will yield unto his voice.
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1416
They cryed eueryman vnto his God, and cast forth their wares into the sea, &c. This is no vsual matter among mariners, vntill they plead for life and death, for now or neuer they must besturre them. Euery one vnto his God: They cried everyman unto his God, and cast forth their wares into the sea, etc. This is no usual matter among Mariners, until they plead for life and death, for now or never they must Bestir them. Every one unto his God:
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(18) part (DIV2)
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1417
which sheweth that they were of diuers nations, for among the Gentiles euery natiō had a seuerall God whom they worshipped.
which shows that they were of diverse Nations, for among the Gentiles every Nation had a several God whom they worshipped.
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1418
Chamos was the god of the Moabites, & Belzebub the god of the Ebronites, Dagon the god of the Philistines, and the Ephesians worshipped Diana. Whē the wicked see that all their inuentions will not bring their enterprises to passe according to their minde, Chemosh was the god of the Moabites, & Belzebub the god of the Ebronites, Dagon the god of the philistines, and the Ephesians worshipped Diana. When the wicked see that all their Inventions will not bring their enterprises to pass according to their mind,
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1419
but are in extremitie, and like to be cast away for want of succour, thē they flye vnto God being driuen by compulsion as a beare vnto a stake,
but Are in extremity, and like to be cast away for want of succour, them they fly unto God being driven by compulsion as a bear unto a stake,
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1420
and they crouch and kneele, and make great shewes outwardly, of humiliation and pietie, all in hope of helpe from God,
and they crouch and kneel, and make great shows outwardly, of humiliation and piety, all in hope of help from God,
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1421
& as it were thinking to deceaue him by their hypocrisie.
& as it were thinking to deceive him by their hypocrisy.
cc c-acp pn31 vbdr vvg pc-acp vvi pno31 p-acp po32 n1.
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1422
In our necessitie we flie euerie one vnto his god (as these mariners) in whom we repose our confidence:
In our necessity we fly every one unto his god (as these Mariners) in whom we repose our confidence:
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(18) part (DIV2)
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1423
euerie one flieth vnto those vanities which most feed their humor, perswading them selues of sufficient releefe from them. Come Phisicke heale me; come musicke cheare me; come dainties seed me; come gold enrich me; come flatterie please me; come mirth glad me; come honors aduance me;
every one flies unto those vanities which most feed their humour, persuading them selves of sufficient relief from them. Come Physic heal me; come music cheer me; come dainties seed me; come gold enrich me; come flattery please me; come mirth glad me; come honours advance me;
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(18) part (DIV2)
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1424
& come all pleasures when I wish for you, come when I need and I will trust in you:
& come all pleasures when I wish for you, come when I need and I will trust in you:
cc vvb d n2 c-crq pns11 vvb p-acp pn22, vvb c-crq pns11 vvb cc pns11 vmb vvi p-acp pn22:
(18) part (DIV2)
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1425
so euery man doth flie vnto such vanities (in their necessitie) as they take most pleasure in, supposing that they are able of them selues to ease them:
so every man does fly unto such vanities (in their necessity) as they take most pleasure in, supposing that they Are able of them selves to ease them:
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1426
so leauing the creator which is all powerfull in him self, & running to his creatures, which haue no power saue that they receiue from him. Euerie one vnto his god.
so leaving the creator which is all powerful in him self, & running to his creatures, which have no power save that they receive from him. Every one unto his god.
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1427
That is, in the time of necessitie euerie one doth flie for helpe and ease vnto that, wherin he reposeth most confidēce:
That is, in the time of necessity every one does fly for help and ease unto that, wherein he reposes most confidence:
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(18) part (DIV2)
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1428
some run to their coffers, thinking that there it is that is able to procure ease frō any troubles:
Some run to their coffers, thinking that there it is that is able to procure ease from any Troubles:
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(18) part (DIV2)
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1429
other some run to their delights and wanton sports, supposing that there is no trouble so great,
other Some run to their delights and wanton sports, supposing that there is no trouble so great,
av-jn d vvn p-acp po32 n2 cc j-jn n2, vvg cst pc-acp vbz dx n1 av j,
(18) part (DIV2)
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1430
but it will ease them of it:
but it will ease them of it:
cc-acp pn31 vmb vvi pno32 pp-f pn31:
(18) part (DIV2)
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1431
some to their glorious attires & costly iewels, as thinking those can make them acceptable in the sight of God: some to their daintie meates:
Some to their glorious attires & costly Jewels, as thinking those can make them acceptable in the sighed of God: Some to their dainty Meats:
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(18) part (DIV2)
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1432
some to their soft beds and easie standings, &c. But when they begin to perceiue that these wil not helpe, which they in all the time of their prosperity reposed their confidence in,
Some to their soft Beds and easy standings, etc. But when they begin to perceive that these will not help, which they in all the time of their Prosperity reposed their confidence in,
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1433
and made more account off then God, then they begin to crouch and kneele, & to seeke out the true God in hope of releefe.
and made more account off then God, then they begin to crouch and kneel, & to seek out the true God in hope of relief.
cc vvd dc n1 a-acp av np1, cs pns32 vvb pc-acp vvi cc vvi, cc pc-acp vvi av dt j np1 p-acp n1 pp-f n1.
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1434
If thou canst heale thy selfe, what needest thou a phisitian? or if thou canst help thy selfe out of troubles, what neede hast thou of succour? Therefore these mariners seeing that they could not helpe themselues, cried vnto their gods,
If thou Canst heal thy self, what Needest thou a Physician? or if thou Canst help thy self out of Troubles, what need hast thou of succour? Therefore these Mariners seeing that they could not help themselves, cried unto their God's,
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1435
and laboured with all their strength that they might not be cast away. First they vsed prayer vnto the diuine powers for assistance:
and laboured with all their strength that they might not be cast away. First they used prayer unto the divine Powers for assistance:
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(18) part (DIV2)
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1436
then they vsed such ordinarie meanes as they knew best in such a time, by casting out their wares to lighten the ship of them, which rule is necessaire to be vsed of all Christians in their necessitie:
then they used such ordinary means as they knew best in such a time, by casting out their wares to lighten the ship of them, which Rule is necessaire to be used of all Christians in their necessity:
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1437
first to seeke for ayde and assistance at the hands of God, and then to vse all such good meanes to helpe them selues, First to seek for aid and assistance At the hands of God, and then to use all such good means to help them selves,
ord pc-acp vvi p-acp n1 cc n1 p-acp dt n2 pp-f np1, cc av pc-acp vvi d d j n2 pc-acp vvi pno32 n2,
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1438
as God shal enable them to do, trusting that of his goodnesse he will blesse their endeuors, else may they go ouer all the world to seeke helpe & haue none,
as God shall enable them to do, trusting that of his Goodness he will bless their endeavours, Else may they go over all the world to seek help & have none,
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(18) part (DIV2)
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1439
for there is no other way.
for there is no other Way.
c-acp pc-acp vbz dx j-jn n1.
(18) part (DIV2)
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1440
God in deed is last refuge, but he is also the first refuge which is to be sought vnto,
God in deed is last refuge, but he is also the First refuge which is to be sought unto,
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1441
for he is Alpha and Omega, the first and the last. And cried eueryman vnto his God.
for he is Alpha and Omega, the First and the last. And cried everyman unto his God.
c-acp pns31 vbz np1 cc np1, dt ord cc dt ord. cc vvd n1 p-acp po31 n1.
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1442
They did wel in that they prayed, but they prayed not well, for they prayed euery man vnto his god, that is,
They did well in that they prayed, but they prayed not well, for they prayed every man unto his god, that is,
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(18) part (DIV2)
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1443
vnto fayned gods, gods in name but not in nature, & such gods they were, as could not helpe so much as them selues.
unto feigned God's, God's in name but not in nature, & such God's they were, as could not help so much as them selves.
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1444
And they cried. Which sheweth that their gods were deafe and could not heare them, no more then they could helpe them.And they cried. Which shows that their God's were deaf and could not hear them, no more then they could help them.
cc pns32 vvd. r-crq vvz d po32 n2 vbdr j cc vmd xx vvi pno32, av-dx dc cs pns32 vmd vvi pno32.
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1445
Here is a distinctiō in prayer:
Here is a distinction in prayer:
av vbz dt n1 p-acp n1:
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1446
the righteous pray when they are in need, but the vngodly rore and crie like beares without their pray,
the righteous prey when they Are in need, but the ungodly roar and cry like bears without their prey,
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1447
for they dispaire of helpe before they pray for it. Euerie mā vnto his god.
for they despair of help before they pray for it. Every man unto his god.
c-acp pns32 vvi pp-f n1 c-acp pns32 vvb p-acp pn31. d n1 p-acp po31 n1.
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1448
They prayed much like the Papists, which in extremitie cry out some to one saint, some to another, some to saints some to Angels,
They prayed much like the Papists, which in extremity cry out Some to one saint, Some to Another, Some to Saints Some to Angels,
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1449
for they thinke, if one will not helpe another will.
for they think, if one will not help Another will.
c-acp pns32 vvb, cs pi vmb xx vvi j-jn n1.
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1450
But true prayer hath two wings, betweene which it must be carried vp to heauen, else it cannot ascend at all,
But true prayer hath two wings, between which it must be carried up to heaven, Else it cannot ascend At all,
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1451
namely faith and loue, without which no prayer can be acceptable or amiable before God.
namely faith and love, without which no prayer can be acceptable or amiable before God.
av n1 cc n1, p-acp r-crq dx n1 vmb vbi j cc j p-acp np1.
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1452
These cried and prayed, & their prayers did beate the skie, but could not lay the tempest,
These cried and prayed, & their Prayers did beat the sky, but could not lay the tempest,
np1 vvd cc vvd, cc po32 n2 vdd vvi dt n1, cc-acp vmd xx vvi dt n1,
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1453
yet their prayer is here noted, to shew the custome of naturall men:
yet their prayer is Here noted, to show the custom of natural men:
av po32 n1 vbz av vvn, pc-acp vvi dt n1 pp-f j n2:
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1454
for the heathen do wel perceiue that there is a God, (nature and experiēce doth teach it them,) who hath made the stately and most glorious frame of the world, with all the excellent creatures therein, yet they know him not.
for the heathen do well perceive that there is a God, (nature and experience does teach it them,) who hath made the stately and most glorious frame of the world, with all the excellent creatures therein, yet they know him not.
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1455
For though the lamps be wasted since Adam cōsulted with the deuil that he might be a God,
For though the lamps be wasted since Adam consulted with the Devil that he might be a God,
p-acp cs dt n2 vbb vvn p-acp np1 vvd p-acp dt n1 cst pns31 vmd vbi dt np1,
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1456
yet there is a litle light which still dwelleth in darknesse, like a sparke hid in ashes.
yet there is a little Light which still dwells in darkness, like a spark hid in Ashes.
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1457
They would not haue prayed at all, but that nature taught them that there is a God, whose mightie power they beheld so expresly in all the creatures, that they imagined it to be impossible for one God to worke them all:
They would not have prayed At all, but that nature taught them that there is a God, whose mighty power they beheld so expressly in all the creatures, that they imagined it to be impossible for one God to work them all:
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1458
therfore they thought that there were diuerse gods as there were diuerse seasons, diuerse nations, diuerse trades, diuerse languages, diuerse and sundry kinds of all things;
Therefore they Thought that there were diverse God's as there were diverse seasons, diverse Nations, diverse trades, diverse languages, diverse and sundry Kinds of all things;
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1459
and so diuerse nations worshipped diuerse gods.
and so diverse Nations worshipped diverse God's.
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1460
Euerie of these mariners did now in their extremitie call vpon his god, euerie one vpon that god which he thought most highly off,
Every of these Mariners did now in their extremity call upon his god, every one upon that god which he Thought most highly off,
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1461
and in whom he hath in his prosperitie reposed most confidence.
and in whom he hath in his Prosperity reposed most confidence.
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1462
And now while none could help but one, they cried to many, and by this meanes while they sought to lay the tempest, they stirred it more:
And now while none could help but one, they cried to many, and by this means while they sought to lay the tempest, they stirred it more:
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1463
for their prayers being idolatrous, were so wicked, that it had bene sufficient to prouoke the Lord vtterly to destroy them,
for their Prayers being idolatrous, were so wicked, that it had be sufficient to provoke the Lord utterly to destroy them,
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1464
if his mercie were not wonderfull ouer all his works, therefore blessed is he that hath the Lord for his God.
if his mercy were not wonderful over all his works, Therefore blessed is he that hath the Lord for his God.
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1465
What trouble soeuer commeth vnto the child of God, yet he hath some consolation, patience,
What trouble soever comes unto the child of God, yet he hath Some consolation, patience,
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1466
and moderation of mind, to beare it withall, but when the Lord sendeth aduersitie vnto the vngodly, they haue such a guiltie conscience, that whē they feele the great hand of God, they are euen distracted of their wits,
and moderation of mind, to bear it withal, but when the Lord sends adversity unto the ungodly, they have such a guilty conscience, that when they feel the great hand of God, they Are even distracted of their wits,
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1467
and made as it were senslesse, that they know not what they do:
and made as it were senseless, that they know not what they do:
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1468
yea when trouble comes, it makes them like a heedlesse bee, which buzzeth about she knowes not whither,
yea when trouble comes, it makes them like a heedless bee, which buzzeth about she knows not whither,
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1469
or like the swallow, which by compulsion of the wind, flyeth backward & forward till it fall into the sea,
or like the swallow, which by compulsion of the wind, flies backward & forward till it fallen into the sea,
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1470
or like Cain whose head was giddie, that he knew not whither to go, fearing to be slaine of euery one whom he seeth.
or like Cain whose head was giddy, that he knew not whither to go, fearing to be slain of every one whom he sees.
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1471
And cast the wares out that were in the ship into the sea. And cast the wares out that were in the ship into the sea.
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1472
Now the mariners are content to cast their wares into the sea, in hope of some furtherance to saue their liues thereby,
Now the Mariners Are content to cast their wares into the sea, in hope of Some furtherance to save their lives thereby,
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1473
for though many will venter their liues for riches, yet they rather part with all their riches then their liues.
for though many will venture their lives for riches, yet they rather part with all their riches then their lives.
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1474
If I regard wickednesse in my heart, saith Dauid, the Lord will not heare me.
If I regard wickedness in my heart, Says David, the Lord will not hear me.
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1475
And Paule saith, though I cast my life into the fire if I haue no charitie,
And Paul Says, though I cast my life into the fire if I have no charity,
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1476
if I retaine malice in my heart, it profiteth me nothing, if I cast not away sinne, I cast away all.
if I retain malice in my heart, it profiteth me nothing, if I cast not away sin, I cast away all.
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1477
Some will giue to the poore, and yet vse extortion and vsurie to get money by:
some will give to the poor, and yet use extortion and Usury to get money by:
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1478
but God saith to such, that if they regard wickednesse in their hearts it profiteth nothing.
but God Says to such, that if they regard wickedness in their hearts it profiteth nothing.
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1479
Though they thinke them selues beneficiall to the poore thereby, yet God will accept of them but as hypocrites, he will none of their oblations,
Though they think them selves beneficial to the poor thereby, yet God will accept of them but as Hypocrites, he will none of their Oblations,
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1480
vntill they haue humbled them selues and reformed their owne hearts before him from such vncleannesse.
until they have humbled them selves and reformed their own hearts before him from such uncleanness.
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1481
THE PVNISHMENT OF IONAH. Ionah 1. 5. 6. 7. 5 But Ionah vvent dovvne into the sides of the ship, and he lay dovvne and vvas fast a sleepe.
THE PUNISHMENT OF JONAH. Jonah 1. 5. 6. 7. 5 But Jonah went down into the sides of the ship, and he lay down and was fast a sleep.
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1482
6 Then the ship-maister came vnto him and said, vvhat meanest thou ô sleeper? arise and call vpon thy God,
6 Then the shipmaster Come unto him and said, what Meanest thou o sleeper? arise and call upon thy God,
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1483
if so be he vvill thinke vpon vs that vve perish not.
if so be he will think upon us that we perish not.
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1484
7 And they said euerie man to his fellovv, come let vs cast lots, that vve may knovv for vvhose sake this euill is come vpon vs:
7 And they said every man to his fellow, come let us cast lots, that we may know for whose sake this evil is come upon us:
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1485
so they cast lots, and the lot fell vpon Ionah. THey prayed vnto their gods, & their gods were now deafe whiles they were tossed,
so they cast lots, and the lot fell upon Jonah. THey prayed unto their God's, & their God's were now deaf while they were tossed,
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1486
and Ionah is gone to sleepe when he should haue bene better occupied:
and Jonah is gone to sleep when he should have be better occupied:
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1487
we come hither to heare the word, and here we fall a sleepe, but it were farre better we were away,
we come hither to hear the word, and Here we fallen a sleep, but it were Far better we were away,
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1488
for we sleepe when we should heare, and so we sleepe in sinne:
for we sleep when we should hear, and so we sleep in sin:
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1489
therefore let them now giue eare that are a sleepe, and thinke that the shipmaster doth iogge vs by the elbow as he did Ionah. Now we are come to Ionah his sleeping;
Therefore let them now give ear that Are a sleep, and think that the shipmaster does jog us by the elbow as he did Jonah. Now we Are come to Jonah his sleeping;
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1490
not that we should sleepe with him, but by his sleeping to be warned of our securitie,
not that we should sleep with him, but by his sleeping to be warned of our security,
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1491
and we shall see him waked, that we may learne to wake with him.
and we shall see him waked, that we may Learn to wake with him.
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1492
By Ionah his sleeping we see the nature of all the sonnes of Adam, whē they listen to the serpēt they are like chāgelings.
By Jonah his sleeping we see the nature of all the Sons of Adam, when they listen to the serpent they Are like changelings.
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1493
For when they forget God and his word, and bid conscience adew, they sleepe in sinne,
For when they forget God and his word, and bid conscience adieu, they sleep in sin,
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1494
and sleepe to death like one sicke of the lethargie.
and sleep to death like one sick of the lethargy.
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1495
Ionah his name signifieth a doue, as I haue told you, and it may well be compared,Jonah his name signifies a dove, as I have told you, and it may well be compared,
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1496
for as the doue being gone out of the Arke could finde no rest for the sole of her foote till she returned into the Arke againe:
for as the dove being gone out of the Ark could find no rest for the sole of her foot till she returned into the Ark again:
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1497
so when Ionah rose vp frō the presence of the Lord, he could finde no rest for his minde,
so when Jonah rose up from the presence of the Lord, he could find no rest for his mind,
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1498
neither by sea nor land, vntill he returned againe vnto the Lord.
neither by sea nor land, until he returned again unto the Lord.
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1499
The cause of Ionah his going downe to sleepe, was to ease his mind, for it was grieuously troubled.
The cause of Jonah his going down to sleep, was to ease his mind, for it was grievously troubled.
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1500
Therefore now, ô that Ionah could sleepe till the tempest were past, but it will not be,
Therefore now, o that Jonah could sleep till the tempest were passed, but it will not be,
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1501
for the tēpest is sent purposely to waken him. And he was fast a sleepe. See how litle Ionah is ashamed of his sin• all the world smarted for it,
for the tempest is sent purposely to waken him. And he was fast a sleep. See how little Jonah is ashamed of his sin• all the world smarted for it,
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1502
and yet he sleepes, as if he should say, neither the winds blowing, nor the waters •ossing,
and yet he sleeps, as if he should say, neither the winds blowing, nor the waters •ossing,
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1503
nor the ship reeling, nor the wares casting, nor the mariners crying, with all this sturre, should moue him, waken him from his sleepe,
nor the ship reeling, nor the wares casting, nor the Mariners crying, with all this stir, should move him, waken him from his sleep,
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1504
or raise him from his sinne. Now Ionah might say, I was a sleepe, and all might haue perished for me,
or raise him from his sin. Now Jonah might say, I was a sleep, and all might have perished for me,
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1505
if one God had not helpt more then all the rest, for Ionah sleept, but God waked,
if one God had not helped more then all the rest, for Jonah slept, but God waked,
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1506
and called to the windes and the waters saying, wash him, but you shall not drowne him:
and called to the winds and the waters saying, wash him, but you shall not drown him:
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1507
feare him, but you shall not kill him:
Fear him, but you shall not kill him:
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1508
whippe him, and when you haue whipt him, send him to me, that I may send him to Niniuie.
whip him, and when you have whipped him, send him to me, that I may send him to Nineveh.
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1509
It seemeth that Ionah was fast a sleepe, when the windes ouer him blowing, and the water vnder him tossing, the ship about him reeling, the mariners by him crying, the wares ouerboord in casting,
It seems that Jonah was fast a sleep, when the winds over him blowing, and the water under him tossing, the ship about him reeling, the Mariners by him crying, the wares overboard in casting,
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1510
yet Ionah felt nothing, but sleept as if there were no sturring.
yet Jonah felt nothing, but slept as if there were no stirring.
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1511
We go farre beyond Ionah in securitie, for the Lord causeth the tempest to blow downe houses, the heauens to thunder ouer vs, the earth to quake vnder vs, the water to ouerflow the land, fire to consume vs and all that we haue, frost and snow ready to kil vs with cold,
We go Far beyond Jonah in security, for the Lord Causes the tempest to blow down houses, the heavens to thunder over us, the earth to quake under us, the water to overflow the land, fire to consume us and all that we have, frost and snow ready to kill us with cold,
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1512
and all things in an vprore round about vs, thereby alwayes crossing vs one way or other,
and all things in an uproar round about us, thereby always crossing us one Way or other,
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1513
and so to put vs in minde of our dutie, the neglect wherof is the cause of all these troubles which the Lord doth send vs,
and so to put us in mind of our duty, the neglect whereof is the cause of all these Troubles which the Lord does send us,
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1514
but we sleep with Ionah in our negligence, voyde of feeling, because we consider not,
but we sleep with Jonah in our negligence, void of feeling, Because we Consider not,
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1515
nor search out as the mariners did, for whose sake these tempestes or troubles are vpon vs,
nor search out as the Mariners did, for whose sake these tempests or Troubles Are upon us,
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1516
whereas euery crosse should ••urre vs vp to amendement of life. Ionah repented of his disobediēce, that we should repent of ours:
whereas every cross should ••urre us up to amendment of life. Jonah repented of his disobedience, that we should Repent of ours:
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1517
should we follow his example, whē we see it to be so euill that he repēted it? if we do, God will deale more roughly with vs then he did with Ionah, for the Lord caused a whale to swallow him,
should we follow his Exampl, when we see it to be so evil that he repented it? if we do, God will deal more roughly with us then he did with Jonah, for the Lord caused a whale to swallow him,
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and afterward to cast him vp againe, but we shal be swallowed of that Serpēt which neuer restoreth againe.
and afterwards to cast him up again, but we shall be swallowed of that Serpent which never restoreth again.
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1519
He should haue bene their teacher if he were not a sleepe, he should haue taught them to pray aright if he had any good feeling in him.
He should have be their teacher if he were not a sleep, he should have taught them to pray aright if he had any good feeling in him.
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For all this while we read not that Ionah once condēned his thoughts, not so much as once to say in him self, Ionah take heed what thou doest, thou knowest how God may handle thee vpon the waters;
For all this while we read not that Jonah once condemned his thoughts, not so much as once to say in him self, Jonah take heed what thou dost, thou Knowest how God may handle thee upon the waters;
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if thou flye, he can ouertake thee, or if thou hidest thy selfe, he will finde thee out.
if thou fly, he can overtake thee, or if thou hidest thy self, he will find thee out.
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1522
How should we be strong if a Prophet, and such a Prophet as was the figure of Christ could not withstand this one temptation,
How should we be strong if a Prophet, and such a Prophet as was the figure of christ could not withstand this one temptation,
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1523
but suffred him selfe to be led away so farre that when he should run, he lay still,
but suffered him self to be led away so Far that when he should run, he lay still,
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1524
and when he should cry, he held his peace, and when he should preach at Niniuie, he is going to loyter at Tarshish? and so Niniuie is in her sinne,
and when he should cry, he held his peace, and when he should preach At Nineveh, he is going to loiter At Tarshish? and so Nineveh is in her sin,
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1525
yet Niniuie is in better case then Ionah. In Ionah his sleeping we note and obserue two things.
yet Nineveh is in better case then Jonah. In Jonah his sleeping we note and observe two things.
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1526
The first is, that when we thinke our selues most at rest, then we are in greatest daunger,
The First is, that when we think our selves most At rest, then we Are in greatest danger,
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1527
when the shipwracke is at hand, then Ionah is a sleepe, when Herode was vaunting,
when the shipwreck is At hand, then Jonah is a sleep, when Herod was vaunting,
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1528
then he was stricken, when Nebuchadnezzar was in his greatest pride, then he was turned out,
then he was stricken, when Nebuchadnezzar was in his greatest pride, then he was turned out,
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1529
when Balthasar was banqueting, the hand wrote his cōdemnation, when the rich man said vnto his soule, thou hast inough,
when Balthasar was banqueting, the hand wrote his condemnation, when the rich man said unto his soul, thou hast enough,
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1530
then his soule was taken frō him and his goods also, when the Philistines were sporting, thē the roofe fell;
then his soul was taken from him and his goods also, when the philistines were sporting, them the roof fell;
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1531
and thus wrath ouertaketh sinners whē they least thinke of it, like a Leopard which is taken while he sleepeth,
and thus wrath overtaketh Sinners when they least think of it, like a Leopard which is taken while he Sleepeth,
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1532
or a byrd when she singeth, therefore suspect thy pleasures like a baite.
or a bird when she sings, Therefore suspect thy pleasures like a bait.
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1533
The second note is the nature of sinne, which is here expressed (while it is a doing) to be not bitter,
The second note is the nature of sin, which is Here expressed (while it is a doing) to be not bitter,
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1534
but sweet, not painfull, but pleasant, like a harlot which sheweth nothing but her brauerie and bewtie.
but sweet, not painful, but pleasant, like a harlot which shows nothing but her bravery and beauty.
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1535
Adam swallowed the forbidden fruite with pleasure, Gehezie lied for gold with delight, Noah dranke his wine with mirth, Dauid committed whoredome with gladnesse, Adam swallowed the forbidden fruit with pleasure, Gehazi lied for gold with delight, Noah drank his wine with mirth, David committed whoredom with gladness,
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1536
and so sinners go merily, till wrath ouertakes them at vnwares like the foole, I will sit a little longer,
and so Sinners go merrily, till wrath overtakes them At unwares like the fool, I will fit a little longer,
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1537
and fold my hands together a little, yet a little and a little lōger, so:
and fold my hands together a little, yet a little and a little longer, so:
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1538
I haue done it, and I was not espied, but at last it choppes him ouer the eares,
I have done it, and I was not espied, but At last it chops him over the ears,
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1539
& the tempest cōmeth & bloweth him quite away.
& the tempest comes & blows him quite away.
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1540
Where art thou now Ionah? why didst thou not remember the end? the Serpents sting is in her taile.
Where art thou now Jonah? why didst thou not Remember the end? the Serpents sting is in her tail.
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1541
Then the ship-mais•er came vnto him and said; what meanest thou ô sleeper, arise and call vpon thy God. Here Ionah is taken napping:Then the ship-mais•er Come unto him and said; what Meanest thou o sleeper, arise and call upon thy God. Here Jonah is taken napping:
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1542
sinne hath brought him a sleepe, and now the shipmaster wakens him.
sin hath brought him a sleep, and now the shipmaster wakens him.
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1543
It may be the mariners may do him more good then the tempest, it is good to vse all good meanes in extremitie.
It may be the Mariners may do him more good then the tempest, it is good to use all good means in extremity.
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1544
Whom sinne should waken perill cannot waken, the windes are not loude enough, not the waters rough enough,
Whom sin should waken peril cannot waken, the winds Are not loud enough, not the waters rough enough,
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1545
therefore the ship-maister must waken him, else all shall be endangered.
Therefore the shipmaster must waken him, Else all shall be endangered.
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1546
If the winds wil not waken him, let the waues waken him if the waters will not waken him, let the mariners waken him;
If the winds will not waken him, let the waves waken him if the waters will not waken him, let the Mariners waken him;
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1547
if he will not be wakened; let him perish in his sleepe, and die in his sinne.
if he will not be wakened; let him perish in his sleep, and die in his sin.
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1548
Now marke who is a sleepe, and who wakens him, Ionah is a sleepe, and the mariners waken him, an Israelite, an infidell:
Now mark who is a sleep, and who wakens him, Jonah is a sleep, and the Mariners waken him, an Israelite, an infidel:
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1549
what a thing is this, that he which is the sonne of Abraham, who is wiser then a thousand mariners, is now wakened and told his dutie by a mariner? this is a shame for Ionah, that he which should teach the Niniuites, the mariners told him his dutie, he that should waken others, must be wakened by others,
what a thing is this, that he which is the son of Abraham, who is Wiser then a thousand Mariners, is now wakened and told his duty by a mariner? this is a shame for Jonah, that he which should teach the Niniuites, the Mariners told him his duty, he that should waken Others, must be wakened by Others,
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1550
and he that should reproue sinners, is often reproued of sinners.
and he that should reprove Sinners, is often reproved of Sinners.
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1551
And thus the Lord somtimes shameth his seruants, and doth vexe them with a foolish nation,
And thus the Lord sometimes shameth his Servants, and does vex them with a foolish Nation,
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1552
as he reproued Abraham by Abimelech, and Balaam by an asse. Now one might aske Ionah, saying, why didst thou write that thou fledst from God,
as he reproved Abraham by Abimelech, and balaam by an Ass. Now one might ask Jonah, saying, why didst thou write that thou fledst from God,
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1553
or that when thou hadst most neede to pray, thou didst sleepe? If thou hadst not thus laid open thine owne shame, thou mightest haue bene reckened as one of the best Prophets,
or that when thou Hadst most need to pray, thou didst sleep? If thou Hadst not thus laid open thine own shame, thou Mightest have be reckoned as one of the best prophets,
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1554
therefore why didst thou so? Ionah did it to this end, that in him we may see the reward of disobedience;
Therefore why didst thou so? Jonah did it to this end, that in him we may see the reward of disobedience;
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1555
for as Paule saith, whatsoeuer is written, is written for our instructiō, and Ionah would neuer haue written it, had it not bin for our sakes.
for as Paul Says, whatsoever is written, is written for our instruction, and Jonah would never have written it, had it not been for our sakes.
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1556
If he hath done thus much for vs, which way shall we requite him? That which he would haue vs do for him is this, to be warned by him, to suppresse all euill motions, not suffering them to take effect as he did.
If he hath done thus much for us, which Way shall we requite him? That which he would have us do for him is this, to be warned by him, to suppress all evil motions, not suffering them to take Effect as he did.
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1557
What meanest thou ô sleeper? arise.
What Meanest thou o sleeper? arise.
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1558
Now the mariners, waken him, as if they should say, why Ionah dost thou not see how we are enclosed, doest thou not behold our wares cast out? why doest thou not come & labour with vs in this dangerous time? is this a time to sleepe in,
Now the Mariners, waken him, as if they should say, why Jonah dost thou not see how we Are enclosed, dost thou not behold our wares cast out? why dost thou not come & labour with us in this dangerous time? is this a time to sleep in,
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1559
when we are all in perill of our liues? shall we crie, & thou be mute? shall we labour• and thou rest? shal we fight and thou flie? this is no time to sleepe, it is a time to pray vnto thy god for his assistance,
when we Are all in peril of our lives? shall we cry, & thou be mute? shall we labour• and thou rest? shall we fight and thou fly? this is no time to sleep, it is a time to pray unto thy god for his assistance,
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& to vse the meanes that may saue our liues. Now Ionah did not snap like some currish dogges, and bite him that wakened him,
& to use the means that may save our lives. Now Jonah did not snap like Some currish Dogs, and bite him that wakened him,
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1561
but he ariseth and confesseth his sinne, being content to beare the punishment, and when Ionah remembred him selfe, the windes and the waters remembred them selues, and became quiet.
but he arises and Confesses his sin, being content to bear the punishment, and when Jonah remembered him self, the winds and the waters remembered them selves, and became quiet.
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1562
Manie of you come to heare the word, & here you fall a sleepe when you haue most neede to be waking,
Many of you come to hear the word, & Here you fallen a sleep when you have most need to be waking,
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1563
but I am glad I haue now gotten a text to waken you, for now I can not reade my text,
but I am glad I have now got a text to waken you, for now I can not read my text,
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1564
but I must say, what meanest thou ô sleeper? arise:
but I must say, what Meanest thou o sleeper? arise:
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1565
but I pray you, haue not I wakened you, and yet you sleepe againe? If you marke what is said vnto you, you are a sleepe though your eyes be open,
but I pray you, have not I wakened you, and yet you sleep again? If you mark what is said unto you, you Are a sleep though your eyes be open,
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1566
and if you were as wise as Ionah, you would not sleepe here in the sight of all the people,
and if you were as wise as Jonah, you would not sleep Here in the sighed of all the people,
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1567
but would rather get you to sleepe in some corner, for Ionah went vnder the hatches to sleepe,
but would rather get you to sleep in Some corner, for Jonah went under the Hates to sleep,
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1568
and would not sleepe in the sight of the mariners. If you were as wise as Ionah, you would thanke him that wakened you.
and would not sleep in the sighed of the Mariners. If you were as wise as Jonah, you would thank him that wakened you.
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1569
Salomon saith, that he which reproueth, shall haue more fauor of a wise man, thē he which flattereth.Solomon Says, that he which Reproveth, shall have more favour of a wise man, them he which Flattereth.
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1570
The Lord Iesus saith, wo be vnto that seruant, that when his master commeth he shall find sleeping, canst thou not watch one houre, saith he to Peter cā you not wake while I speake vnto you? You all would be found in the Church when the Lord commeth,
The Lord Iesus Says, woe be unto that servant, that when his master comes he shall find sleeping, Canst thou not watch one hour, Says he to Peter can you not wake while I speak unto you? You all would be found in the Church when the Lord comes,
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1571
but you would not be found sleeping in the Church, you are watched (I see you not below) and none of you can steale a nap & not be spied,
but you would not be found sleeping in the Church, you Are watched (I see you not below) and none of you can steal a nap & not be spied,
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1572
but when your eyes be most shut and see least, then most eyes be vpon you,
but when your eyes be most shut and see least, then most eyes be upon you,
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and I can as well stand in this pulpit vnseene, as you can sit and sleepe there and not be espied.
and I can as well stand in this pulpit unseen, as you can fit and sleep there and not be espied.
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(20) part (DIV2)
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1574
I maruell how you can sleepe hauing so many eyes looking on you, so many clamors in your eares,
I marvel how you can sleep having so many eyes looking on you, so many clamours in your ears,
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(20) part (DIV2)
244
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1575
and God him selfe speaking vnto you.
and God him self speaking unto you.
cc np1 pno31 n1 vvg p-acp pn22.
(20) part (DIV2)
244
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1576
Shall I continue iogging till you be wakened? how long shal I preach afore I can conuert the vsurer, the extortioner, the drunkard,
Shall I continue jogging till you be wakened? how long shall I preach afore I can convert the usurer, the extortioner, the drunkard,
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(20) part (DIV2)
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1577
or the blasphemer, seeing I speake thus long? for I can not conuert you from your sleeping.
or the blasphemer, seeing I speak thus long? for I can not convert you from your sleeping.
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(20) part (DIV2)
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1578
What would you do if I read some Homilies vnto you, whereas you cannot waken,
What would you do if I read Some Homilies unto you, whereas you cannot waken,
q-crq vmd pn22 vdi cs pns11 vvb d n2 p-acp pn22, cs pn22 vmbx vvi,
(20) part (DIV2)
244
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1579
while I preach vnto you and speake against you? If you should see a traitour sleepe vpon the hurdle,
while I preach unto you and speak against you? If you should see a traitor sleep upon the hurdle,
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(20) part (DIV2)
244
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1580
or if you should see men sleepe with meate in their mouthes, would you not maruell? yet euen so do you while I denounce the great iudgemēts of God against you,
or if you should see men sleep with meat in their mouths, would you not marvel? yet even so do you while I denounce the great Judgments of God against you,
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(20) part (DIV2)
244
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1581
and while I am feeding some of you, you fall a sleepe, and so I preach in vayne.
and while I am feeding Some of you, you fallen a sleep, and so I preach in vain.
cc cs pns11 vbm vvg d pp-f pn22, pn22 vvb dt n1, cc av pns11 vvb p-acp j.
(20) part (DIV2)
244
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1582
There is a countrey whereof it is said, that it is night with them, when it is day with vs, I thinke that countrey be here,
There is a country whereof it is said, that it is night with them, when it is day with us, I think that country be Here,
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(20) part (DIV2)
244
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1583
for how manie are here that haue lost their eyes and their eares since they came hither? If all of you were,
for how many Are Here that have lost their eyes and their ears since they Come hither? If all of you were,
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(20) part (DIV2)
244
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1584
as manie of you be (I meane a sleepe) the strangers which come hither to heare, would thinke that you were all dead,
as many of you be (I mean a sleep) the Strangers which come hither to hear, would think that you were all dead,
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(20) part (DIV2)
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1585
& that I preach your funerall sermon, therfore for shame leaue your sleeping.
& that I preach your funeral sermon, Therefore for shame leave your sleeping.
cc cst pns11 vvb po22 n1 n1, av p-acp n1 vvb po22 n-vvg.
(20) part (DIV2)
244
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1586
What meanest thou ô sleeper? arise, sleep no more, and I will waken you no more.
What Meanest thou o sleeper? arise, sleep no more, and I will waken you no more.
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(20) part (DIV2)
244
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1587
Arise and call vpon thy God, if so be he will thinke vpon vs, that we perish not. Arise and call upon thy God, if so be he will think upon us, that we perish not.
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(20) part (DIV2)
245
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1588
After that the ship-maister had wakened Ionah, he bids him call vpon his God, as if he had said, watch and pray;
After that the shipmaster had wakened Jonah, he bids him call upon his God, as if he had said, watch and pray;
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(20) part (DIV2)
246
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1589
he speakes like a Saint, yet he is an infidell, he sayd not, call vpon our gods,
he speaks like a Saint, yet he is an infidel, he said not, call upon our God's,
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(20) part (DIV2)
246
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1590
but call vpon thy God, the ship-maister would not call him his God, but (saith he) call vpon thy God,
but call upon thy God, the shipmaster would not call him his God, but (Says he) call upon thy God,
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(20) part (DIV2)
246
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1591
and it may be he will helpe vs:
and it may be he will help us:
cc pn31 vmb vbi pns31 vmb vvi pno12:
(20) part (DIV2)
246
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1592
but if he had sayd, call vpon our God, when he sayd call vpon thy God,
but if he had said, call upon our God, when he said call upon thy God,
cc-acp cs pns31 vhd vvn, vvb p-acp po12 n1, c-crq pns31 vvd vvi p-acp po21 n1,
(20) part (DIV2)
246
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1593
and if he had said he will helpe vs, whē he sayd if so be he will helpe vs,
and if he had said he will help us, when he said if so be he will help us,
cc cs pns31 vhd vvn pns31 vmb vvi pno12, c-crq pns31 vvd cs av vbb pns31 vmb vvi pno12,
(20) part (DIV2)
246
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1594
then he had shewed some sparke of faith.
then he had showed Some spark of faith.
cs pns31 vhd vvn d n1 pp-f n1.
(20) part (DIV2)
246
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1595
Because he wāted helpe and comfort, he bids him rise, and because he was fearfull, he bids him pray:
Because he wanted help and Comfort, he bids him rise, and Because he was fearful, he bids him pray:
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(20) part (DIV2)
246
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1596
it may be (saith he) he wil thinke vpon vs, that we perish not,
it may be (Says he) he will think upon us, that we perish not,
pn31 vmb vbi (vvz pns31) pns31 vmb vvi p-acp pno12, cst pns12 vvb xx,
(20) part (DIV2)
246
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1597
as if he had said, Ionah, we know that thou hast a God as wel as we,
as if he had said, Jonah, we know that thou hast a God as well as we,
c-acp cs pns31 vhd vvn, np1, pns12 vvb cst pns21 vh2 dt n1 c-acp av c-acp pns12,
(20) part (DIV2)
246
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1598
and therefore we say call vpon thy God, for now any god may serue, therefore now if euer thou didst pray in thy life, fall to it now,
and Therefore we say call upon thy God, for now any god may serve, Therefore now if ever thou didst pray in thy life, fallen to it now,
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(20) part (DIV2)
246
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1599
for if any god do helpe, it is good inough.
for if any god do help, it is good enough.
c-acp cs d n1 vdb vvi, pn31 vbz j av-d.
(20) part (DIV2)
246
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1600
Thus Sathan leads men a blind way with zeale in hope of some reliefe being in trouble.
Thus Sathan leads men a blind Way with zeal in hope of Some relief being in trouble.
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(20) part (DIV2)
246
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1601
They called vpon them for helpe, which were neither able to heare nor assist them:
They called upon them for help, which were neither able to hear nor assist them:
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(20) part (DIV2)
246
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1602
and when they perceaued by wofull experience that there was no kinde of su•cour to be had that way, they flie to God,
and when they perceived by woeful experience that there was no kind of su•cour to be had that Way, they fly to God,
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(20) part (DIV2)
246
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1603
& then Sathan laboureth to vndermine that confidence and expectation of helpe, and to place in stead therof doubtfulnesse and infidelitie.
& then Sathan Laboureth to undermine that confidence and expectation of help, and to place in stead thereof doubtfulness and infidelity.
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(20) part (DIV2)
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1604
Thus Sathan wil be sure to loose nothing by his bargaine any way.
Thus Sathan will be sure to lose nothing by his bargain any Way.
av np1 vmb vbi j pc-acp vvi pix p-acp po31 n1 d n1.
(20) part (DIV2)
246
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1605
That God that layeth the tēpest now shalbe our God, and we will worship him (saith the mariners) now therfore Ionah cal vpon thy God,
That God that Layeth the tempest now shall our God, and we will worship him (Says the Mariners) now Therefore Jonah call upon thy God,
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(20) part (DIV2)
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1606
for we haue tryed all the rest, and if he can not helpe vs, we are all gone and lost,
for we have tried all the rest, and if he can not help us, we Are all gone and lost,
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(20) part (DIV2)
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1607
for we haue called vpon all our gods, we haue laboured hard to mend our state, we haue cast away our goods to lighten the ship,
for we have called upon all our God's, we have laboured hard to mend our state, we have cast away our goods to lighten the ship,
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(20) part (DIV2)
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1608
but all in vayne, for we are no whit the better, like the woman which had spent all her substance about Phisicke,
but all in vain, for we Are no whit the better, like the woman which had spent all her substance about Physic,
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(20) part (DIV2)
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1609
yet all could not helpe her til Christ came:
yet all could not help her till christ Come:
av d vmd xx vvi pno31 p-acp np1 vvd:
(20) part (DIV2)
246
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1610
so the Papists while they are well, they pray vnto euery Saint, and Angell for succour against the troublesome times,
so the Papists while they Are well, they pray unto every Saint, and Angel for succour against the troublesome times,
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(20) part (DIV2)
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1611
but in extremitie or at the point of death none of them can helpe, so that then they are faine to flye vnto God or be destitute,
but in extremity or At the point of death none of them can help, so that then they Are feign to fly unto God or be destitute,
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(20) part (DIV2)
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1612
as like Idolaters as one fly is like another:
as like Idolaters as one fly is like Another:
c-acp j n2 p-acp crd n1 vbz av-j j-jn:
(20) part (DIV2)
246
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1613
they are like the heathē which worship Iuno, Venus, Neptune, Pallas, lupiter, and the rest, some hold on the one, and some one the other.
they Are like the heathen which worship Iuno, Venus, Neptune, Pallas, lupiter, and the rest, Some hold on the one, and Some one the other.
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(20) part (DIV2)
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1614
Some say if Iohn be with me, I care not for all the pettigods, because I hold him chief:
some say if John be with me, I care not for all the pettigods, Because I hold him chief:
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(20) part (DIV2)
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1615
so another saith if S. Gabriell be with me, I care not for the rest,
so Another Says if S. Gabriel be with me, I care not for the rest,
av j-jn vvz cs n1 np1 vbi p-acp pno11, pns11 vvb xx p-acp dt n1,
(20) part (DIV2)
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1616
and some raise great disputations whether this Saint, or that Saint, this Angell, or that Angell be better,
and Some raise great disputations whither this Saint, or that Saint, this Angel, or that Angel be better,
cc d vvb j n2 cs d n1, cc d n1, d n1, cc d n1 vbi jc,
(20) part (DIV2)
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1617
whether our Lady of Bullen, or our Lady of Rome be surest;
whither our Lady of Bullen, or our Lady of Rome be Surest;
cs po12 n1 pp-f np1, cc po12 n1 pp-f np1 vbb js;
(20) part (DIV2)
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1618
whether S. Iames of Callis, or S. Iames of Compostella be strongest and so like beggers which run from doore to doore, they run from one Saint to another.
whither S. James of Callis, or S. James of Compostela be Strongest and so like beggars which run from door to door, they run from one Saint to Another.
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(20) part (DIV2)
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1619
If one god will not helpe another will, as though the gods were contrary one to another,
If one god will not help Another will, as though the God's were contrary one to Another,
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(20) part (DIV2)
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1620
and where one bids, the other forbids.
and where one bids, the other forbids.
cc c-crq pi vvz, dt n-jn vvz.
(20) part (DIV2)
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1621
So some thought that Venus was a friend to the Troians, and Pallas was not their friend,
So Some Thought that Venus was a friend to the Trojans, and Pallas was not their friend,
av d n1 cst npg1 vbds dt n1 p-acp dt njp2, cc np1 vbds xx po32 n1,
(20) part (DIV2)
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1622
as fooles thinke of witches, one strikes and another heales. Call vpon thy God.
as Fools think of Witches, one strikes and Another heals. Call upon thy God.
c-acp n2 vvb pp-f n2, pi vvz cc j-jn vvz. vvb p-acp po21 n1.
(20) part (DIV2)
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1623
They bid him call vpon his God before they knew him, but the faithfull would not worship a false god though they may be helped.
They bid him call upon his God before they knew him, but the faithful would not worship a false god though they may be helped.
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(20) part (DIV2)
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1624
By him by the exāple of these mariners, we may learne the substāce of euery temptation that doth vndermine vs,
By him by the Exampl of these Mariners, we may Learn the substance of every temptation that does undermine us,
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(20) part (DIV2)
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1625
and we shall see that it will bid vs do this euill that this good may come of it:
and we shall see that it will bid us do this evil that this good may come of it:
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(20) part (DIV2)
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1626
marke when soeuer thou art motioned to euill, if it do not promise thee some goodnesse to come of it.
mark when soever thou art motioned to evil, if it do not promise thee Some Goodness to come of it.
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(20) part (DIV2)
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1627
But the seruaunts of God ought not to do that which is euill, though they may gayne all things that can be wished by so doing:
But the Servants of God ought not to do that which is evil, though they may gain all things that can be wished by so doing:
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(20) part (DIV2)
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1628
for they haue learned their lesson, & how to answere Sathan at such times:
for they have learned their Lesson, & how to answer Sathan At such times:
c-acp pns32 vhb vvn po32 n1, cc c-crq pc-acp vvi np1 p-acp d n2:
(20) part (DIV2)
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1629
why temptest thou me Sathan? for it is written thou must not do euill that good may come of it,
why temptest thou me Sathan? for it is written thou must not do evil that good may come of it,
q-crq vv2 pns21 pno11 np1? c-acp pn31 vbz vvn pns21 n1 xx vdi j-jn d j vmb vvi pp-f pn31,
(20) part (DIV2)
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1630
and this is the armor called Scriptum est wherewith the Lord ouercame the deuill in the wildernesse:
and this is the armour called Scriptum est wherewith the Lord overcame the Devil in the Wilderness:
cc d vbz dt n1 vvn np1 fw-fr c-crq dt n1 vvd dt n1 p-acp dt n1:
(20) part (DIV2)
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1631
here we may see the difference betweene the faithfull and infidels. Call vpon thy God.
Here we may see the difference between the faithful and Infidels. Call upon thy God.
av pns12 vmb vvi dt n1 p-acp dt j cc n2. vvb p-acp po21 n1.
(20) part (DIV2)
248
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1632
The mariners bid Ionah pray to his God in their behalfe, but Ionah saith not to the mariners pray to your gods in my behalfe.
The Mariners bid Jonah pray to his God in their behalf, but Jonah Says not to the Mariners pray to your God's in my behalf.
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(20) part (DIV2)
250
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1633
And this is also manifest that a Papist will say vnto a zealous Protestant, and one that liues well, pray for me,
And this is also manifest that a Papist will say unto a zealous Protestant, and one that lives well, pray for me,
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(20) part (DIV2)
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1634
but a Protestant, if he be any thing zealous, will not say vnto a Papist pray thou for me, knowing that whē a Papist doth pray he doth it to Idols, Saints, or Angels,
but a Protestant, if he be any thing zealous, will not say unto a Papist pray thou for me, knowing that when a Papist does pray he does it to Idols, Saints, or Angels,
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(20) part (DIV2)
250
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1635
and therefore their prayers are abhominable in the sight of God, and therfore they will not bid them do it,
and Therefore their Prayers Are abominable in the sighed of God, and Therefore they will not bid them do it,
cc av po32 n2 vbr j p-acp dt n1 pp-f np1, cc av pns32 vmb xx vvi pno32 vdi pn31,
(20) part (DIV2)
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1636
because they will not do euill to the intēt that good may come of it, whereby it is manifest that our Religiō is the true Religion our aduersaries thē selues being iudges.
Because they will not do evil to the intent that good may come of it, whereby it is manifest that our Religion is the true Religion our Adversaries them selves being judges.
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(20) part (DIV2)
250
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1637
And so Pharao said to Moses pray for me, but Moses said not to Pharao pray thou for me.
And so Pharaoh said to Moses pray for me, but Moses said not to Pharaoh pray thou for me.
cc av np1 vvd p-acp np1 vvb p-acp pno11, cc-acp np1 vvd xx p-acp np1 vvb pns21 p-acp pno11.
(20) part (DIV2)
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1638
Saul said to Samuell pray for me: but Samuel said not to Saul pray thou for me;Saul said to Samuel pray for me: but Samuel said not to Saul pray thou for me;
np1 vvd p-acp np1 vvb p-acp pno11: cc-acp np1 vvd xx p-acp np1 vvb pns21 p-acp pno11;
(20) part (DIV2)
250
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1639
therefore the mariners had need of Ionah to pray for thē, & why should not all pray to Ionahs God,
Therefore the Mariners had need of Jonah to pray for them, & why should not all pray to Jonahs God,
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(20) part (DIV2)
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1640
and Pharao pray to Moses God, seeing God hath said call vpon me in trouble and I will heare thee? Call vpō thy God (say they).
and Pharaoh pray to Moses God, seeing God hath said call upon me in trouble and I will hear thee? Call upon thy God (say they).
cc np1 vvb p-acp np1 np1, vvg np1 vhz vvn n1 p-acp pno11 p-acp n1 cc pns11 vmb vvb pno21? vvb p-acp po21 n1 (vvb pns32).
(20) part (DIV2)
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1641
Whē they saw all the other gods wold not helpe, they ranne to another whom they knew not,
When they saw all the other God's would not help, they ran to Another whom they knew not,
c-crq pns32 vvd d dt j-jn n2 vmd xx vvi, pns32 vvd p-acp j-jn r-crq pns32 vvd xx,
(20) part (DIV2)
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1642
yet hoping for to be helped by him, because they thought some God there was that could do it:
yet hoping for to be helped by him, Because they Thought Some God there was that could do it:
av vvg p-acp pc-acp vbi vvn p-acp pno31, c-acp pns32 vvd d np1 a-acp vbds cst vmd vdi pn31:
(20) part (DIV2)
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1643
so the Papists run frō one god to another, from S. Dominicke to S. Frācis, & why should they run frō S. Dominicke to S. Francis, but that they mistrusted S. Dominicke? and so they go forward,
so the Papists run from one god to Another, from S. Dominick to S. Frācis, & why should they run from S. Dominick to S. Francis, but that they Mistrusted S. Dominick? and so they go forward,
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(20) part (DIV2)
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1644
but in the end the vnknowen God is thought to be the best:
but in the end the unknown God is Thought to be the best:
cc-acp p-acp dt n1 dt j np1 vbz vvn pc-acp vbi dt js:
(20) part (DIV2)
250
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1645
yet the Lord taught not Peter one prayer and Iohn another, but taught thē all one prayer vnto one onely God.
yet the Lord taught not Peter one prayer and John Another, but taught them all one prayer unto one only God.
av dt n1 vvd xx np1 crd n1 cc np1 j-jn, cc-acp vvd pno32 d crd n1 p-acp pi av-j np1.
(20) part (DIV2)
250
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1646
If per aduenture he will thinke vpon vs that we perish not. This if, perhaps, and peraduenture cost Adam Paradise, thrise three wordes were changed:If per adventure he will think upon us that we perish not. This if, perhaps, and Peradventure cost Adam Paradise, thrice three words were changed:
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(20) part (DIV2)
251
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1647
the first, God said to Adam, if thou doest eate of this tree, thou shalt surely dye,
the First, God said to Adam, if thou dost eat of this tree, thou shalt surely die,
dt ord, np1 vvd p-acp np1, cs pns21 vd2 vvi pp-f d n1, pns21 vm2 av-j vvi,
(20) part (DIV2)
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1648
then Euah reported these wordes thus:
then Eve reported these words thus:
av np1 vvn d n2 av:
(20) part (DIV2)
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1649
lest peraduenture we dye, the Serpent seeing her in such a minde, so carelesse or forgetfull of the commaundement, he came and quite changed the matter and said, you shall not dye;
lest Peradventure we die, the Serpent seeing her in such a mind, so careless or forgetful of the Commandment, he Come and quite changed the matter and said, you shall not die;
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(20) part (DIV2)
252
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1650
thus sinne creeps vpon vs while doubtfulnesse remaineth in vs:
thus sin creeps upon us while doubtfulness remains in us:
av n1 vvz p-acp pno12 cs n1 vvz p-acp pno12:
(20) part (DIV2)
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1651
so God saith you shal be saued, the trēbling flesh saith peraduenture I shall, &c. then cōmeth Sathā,
so God Says you shall be saved, the trembling Flesh Says Peradventure I shall, etc. then comes Sathā,
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(20) part (DIV2)
252
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1652
& he saith thou shalt dye.
& he Says thou shalt die.
cc pns31 vvz pns21 vm2 vvi.
(20) part (DIV2)
252
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1653
So that if you wil aske what is the faith of sinners, or if you would haue it defined it is this:
So that if you will ask what is the faith of Sinners, or if you would have it defined it is this:
av cst cs pn22 vmb vvi q-crq vbz dt n1 pp-f n2, cc cs pn22 vmd vhi pn31 vvn pn31 vbz d:
(20) part (DIV2)
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1654
peraduenture yea peraduēture no, if you wil aske me, whereupon this faith is grounded, it is vpon ifs, & ands:
Peradventure yea Peradventure no, if you will ask me, whereupon this faith is grounded, it is upon ifs, & ands:
av uh av av-d, cs pn22 vmb vvi pno11, c-crq d n1 vbz vvn, pn31 vbz p-acp n2-cs, cc n2-cc:
(20) part (DIV2)
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1655
this is the faith of the vngodly, to say, if so be God will helpe vs,
this is the faith of the ungodly, to say, if so be God will help us,
d vbz dt n1 pp-f dt j, pc-acp vvi, cs av vbb np1 vmb vvi pno12,
(20) part (DIV2)
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1656
for they cānot assure themselues of any helpe.
for they cannot assure themselves of any help.
c-acp pns32 vmbx vvi px32 pp-f d n1.
(20) part (DIV2)
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1657
But we may not doubt of our God and say, it may be, or if peraduenture:
But we may not doubt of our God and say, it may be, or if Peradventure:
cc-acp pns12 vmb xx vvi pp-f po12 n1 cc vvi, pn31 vmb vbi, cc cs av:
(20) part (DIV2)
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1658
for we may freely pray to our God with confidence, and may say, our God and the God of Ionah wil surely helpe vs,
for we may freely pray to our God with confidence, and may say, our God and the God of Jonah will surely help us,
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(20) part (DIV2)
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1659
and hath helped vs, but yet let vs know that we haue sinned like infidels, and do deserue to be punished like the Egyptians.
and hath helped us, but yet let us know that we have sinned like Infidels, and do deserve to be punished like the egyptians.
cc vhz vvn pno12, cc-acp av vvb pno12 vvi cst pns12 vhb vvn av-j n2, cc vdb vvi pc-acp vbi vvn av-j dt njp2.
(20) part (DIV2)
252
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1660
If so be he will &c. This if commeth in, like a little leauen which sowreth the whole lumpe of dow,
If so be he will etc. This if comes in, like a little leaven which soureth the Whole lump of dow,
cs av vbb pns31 vmb av d cs vvz p-acp, av-j dt j n1 r-crq vvz dt j-jn n1 pp-f n1,
(21) part (DIV2)
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1661
and like the moth, which eateth the whole wedding garment, and this same litle thiefe hath stolen away all the Papistes faith.
and like the moth, which Eateth the Whole wedding garment, and this same little thief hath stolen away all the Papists faith.
cc av-j dt n1, r-crq vvz dt j-jn n1 n1, cc d d j n1 vhz vvn av d dt njp2 n1.
(21) part (DIV2)
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1662
Wickednesse lyeth sicke in bed, and calleth to euery one that commeth by, call vpon thy god & pray for me,
Wickedness lies sick in Bed, and calls to every one that comes by, call upon thy god & pray for me,
n1 vvz j p-acp n1, cc vvz p-acp d pi cst vvz p-acp, vvb p-acp po21 n1 cc vvb p-acp pno11,
(21) part (DIV2)
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1663
if so be he will looke vpon vs and helpe vs, and so the best hope when the tempest commeth is present death.
if so be he will look upon us and help us, and so the best hope when the tempest comes is present death.
cs av vbb pns31 vmb vvi p-acp pno12 cc vvb pno12, cc av dt js n1 c-crq dt n1 vvz vbz j n1.
(21) part (DIV2)
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1664
If so be he will thinke vpon vs.
If so be he will think upon us
cs av vbb pns31 vmb vvi p-acp pno12
(22) part (DIV2)
253
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1665
Our God thought vpon vs in the time of trouble, he thought vpon vs and layd the tempest when our enemies called vpō their gods, Saints,
Our God Thought upon us in the time of trouble, he Thought upon us and laid the tempest when our enemies called upon their God's, Saints,
po12 np1 vvd p-acp pno12 p-acp dt n1 pp-f n1, pns31 vvd p-acp pno12 cc vvd dt n1 c-crq po12 n2 vvn p-acp po32 n2, n2,
(22) part (DIV2)
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1666
and Angels, but what do we meane beloued, whē mercy is come, to send for iudgement? for though we be saued with Israell, we haue deserued to be plagued with Pharao, because we are not thākfull for this,
and Angels, but what do we mean Beloved, when mercy is come, to send for judgement? for though we be saved with Israel, we have deserved to be plagued with Pharaoh, Because we Are not thankful for this,
cc n2, cc-acp q-crq vdb pns12 vvb vvn, c-crq n1 vbz vvn, pc-acp vvi p-acp n1? c-acp cs pns12 vbb vvn p-acp np1, pns12 vhb vvn pc-acp vbi vvn p-acp np1, c-acp pns12 vbr xx j p-acp d,
(22) part (DIV2)
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1667
namely that the Lord hath thought vpon vs in our distresse, for he trauelleth with mercie,
namely that the Lord hath Thought upon us in our distress, for he travelleth with mercy,
av cst dt n1 vhz vvn p-acp pno12 p-acp po12 n1, c-acp pns31 vvz p-acp n1,
(22) part (DIV2)
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1668
and laboureth till he be deliuered, he goeth loden like a bee but wants a hiue.
and Laboureth till he be Delivered, he Goes laden like a bee but Wants a hive.
cc vvz c-acp pns31 vbb vvn, pns31 vvz vvn av-j dt n1 cc-acp vvz dt n1.
(22) part (DIV2)
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1669
There are two hands, a hand to giue, and a hand to receiue:
There Are two hands, a hand to give, and a hand to receive:
pc-acp vbr crd n2, dt n1 pc-acp vvi, cc dt n1 pc-acp vvi:
(22) part (DIV2)
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1670
Gods hand to giue, and mans hand to receiue, the hand of God is a bountifull and a mercifull hand, a hand lodē with liberalitie, full of gracious gifts,
God's hand to give, and men hand to receive, the hand of God is a bountiful and a merciful hand, a hand laden with liberality, full of gracious Gifts,
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(22) part (DIV2)
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1671
therefore let vs stretch foorth the good hand to receiue it, (thankfully to embrace it, cheerfully to entertaine it,
Therefore let us stretch forth the good hand to receive it, (thankfully to embrace it, cheerfully to entertain it,
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(22) part (DIV2)
255
Image 45
1672
and carefully to keepe it) let vs receiue it by the hand of faith, the hand of loue,
and carefully to keep it) let us receive it by the hand of faith, the hand of love,
cc av-j pc-acp vvi pn31) vvb pno12 vvi pn31 p-acp dt n1 pp-f n1, dt n1 pp-f n1,
(22) part (DIV2)
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Image 45
1673
and the hand, of prayer, for who so commeth with this hand shall be filled,
and the hand, of prayer, for who so comes with this hand shall be filled,
cc dt n1, pp-f n1, p-acp r-crq av vvz p-acp d n1 vmb vbi vvn,
(22) part (DIV2)
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Image 45
1674
and who so commeth without it, shall go emptie away, because they haue despised the wayes of God:
and who so comes without it, shall go empty away, Because they have despised the ways of God:
cc r-crq av vvz p-acp pn31, vmb vvi j av, c-acp pns32 vhb vvn dt n2 pp-f np1:
(22) part (DIV2)
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1675
for when I instructed thē they would not heare, & what I taught them they would not learne saith the Lord.
for when I instructed them they would not hear, & what I taught them they would not Learn Says the Lord.
c-acp c-crq pns11 vvd pno32 pns32 vmd xx vvi, cc r-crq pns11 vvd pno32 pns32 vmd xx vvi vvz dt n1.
(22) part (DIV2)
255
Image 45
1676
And they sayd euerie man to his fellow, come let vs cast lots, that we may knowe for whose sake this euill is vpon vs. So they cast lots, And they said every man to his fellow, come let us cast lots, that we may know for whose sake this evil is upon us So they cast lots,
cc pns32 vvd d n1 p-acp po31 n1, vvb vvb pno12 vvi n2, cst pns12 vmb vvi p-acp rg-crq n1 d n-jn vbz p-acp pno12 av pns32 vvd n2,
(22) part (DIV2)
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1677
and the lot fell vpon Ionah. and the lot fell upon Jonah.
cc dt n1 vvd p-acp np1.
(22) part (DIV2)
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1678
Now we are come to casting of lots, that we may know who troubles the ship:
Now we Are come to casting of lots, that we may know who Troubles the ship:
av pns12 vbr vvn p-acp vvg pp-f n2, cst pns12 vmb vvi r-crq vvz dt n1:
(22) part (DIV2)
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Image 45
1679
for the ship is tossed and readie to sinke, but no man will confesse who is the cause thereof,
for the ship is tossed and ready to sink, but no man will confess who is the cause thereof,
c-acp dt n1 vbz vvn cc j pc-acp vvi, cc-acp dx n1 vmb vvi r-crq vbz dt n1 av,
(22) part (DIV2)
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1680
therfore they haue concluded among them selues saying, come let vs cast lots that we may find him out.
Therefore they have concluded among them selves saying, come let us cast lots that we may find him out.
av pns32 vhb vvn p-acp pno32 n2 vvg, vvb vvb pno12 vvi n2 cst pns12 vmb vvi pno31 av.
(22) part (DIV2)
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1681
Danger made them feare, and feare made them gather together their wits, and droue them into an earnest examination of the cause thereof,
Danger made them Fear, and Fear made them gather together their wits, and drove them into an earnest examination of the cause thereof,
n1 vvd pno32 vvi, cc n1 vvd pno32 vvi av po32 n2, cc vvd pno32 p-acp dt j n1 pp-f dt n1 av,
(22) part (DIV2)
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1682
and perswaded them to vse such meanes to auoyd these dangers, as were best knowen vnto them, whereupon they prayed vnto their gods,
and persuaded them to use such means to avoid these dangers, as were best known unto them, whereupon they prayed unto their God's,
cc vvd pno32 pc-acp vvi d n2 pc-acp vvi d n2, c-acp vbdr js vvn p-acp pno32, c-crq pns32 vvd p-acp po32 n2,
(22) part (DIV2)
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1683
& seeing they could not mend them, then they fall to casting of lots, thereby to find out him that was the cause of all this sturre,
& seeing they could not mend them, then they fallen to casting of lots, thereby to find out him that was the cause of all this stir,
cc vvg pns32 vmd xx vvi pno32, cs pns32 vvb p-acp vvg pp-f n2, av pc-acp vvi av pno31 cst vbds dt n1 pp-f d d n1,
(22) part (DIV2)
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1684
for they thought assuredly this tempest was sent from some angrie god, to molest them all for the sinne of some notorious wretch that was gotten in amongst them, whom now they labour to find out by casting of the lots.
for they Thought assuredly this tempest was sent from Some angry god, to molest them all for the sin of Some notorious wretch that was got in among them, whom now they labour to find out by casting of the lots.
c-acp pns32 vvd av-vvn d n1 vbds vvn p-acp d j n1, pc-acp vvi pno32 d p-acp dt n1 pp-f d j n1 cst vbds vvn p-acp p-acp pno32, r-crq av pns32 vvb pc-acp vvi av p-acp vvg pp-f dt n2.
(22) part (DIV2)
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1685
They did not vse to cast lots, this was no custome amōgst the mariners, but the tempest was so strange that verie infidels might perceiue therin the mightie power of God.
They did not use to cast lots, this was no custom amongst the Mariners, but the tempest was so strange that very Infidels might perceive therein the mighty power of God.
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(22) part (DIV2)
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1686
These were like worldlings, which neuer confesse God, but when he commeth in a tempest, they will not see his mercie vntill his iustice appeare,
These were like worldlings, which never confess God, but when he comes in a tempest, they will not see his mercy until his Justice appear,
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(22) part (DIV2)
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1687
like Pharaos sorcerers, which confessed not Gods maiestie while they liued at ease, but when the Lord plagued them,
like Pharaohs sorcerers, which confessed not God's majesty while they lived At ease, but when the Lord plagued them,
av-j n1 n2, r-crq vvd xx npg1 n1 cs pns32 vvd p-acp n1, cc-acp c-crq dt n1 vvd pno32,
(22) part (DIV2)
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1688
then they cried out, this is the finger of God.
then they cried out, this is the finger of God.
cs pns32 vvd av, d vbz dt n1 pp-f np1.
(22) part (DIV2)
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Image 45
1689
Let vs ca•t lots.
Let us ca•t lots.
vvb pno12 j n2.
(23) part (DIV2)
258
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1690
The lot fell vpon Ionah in the end, not because he was the greatest sinner of thē all, for so is the opinion of the common people, to censure them worst whom they see most afflicted.
The lot fell upon Jonah in the end, not Because he was the greatest sinner of them all, for so is the opinion of the Common people, to censure them worst whom they see most afflicted.
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(23) part (DIV2)
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1691
If anie one be seene to beare his crosse, then manie will say, this is a wicked man,
If any one be seen to bear his cross, then many will say, this is a wicked man,
cs d pi vbi vvn pc-acp vvi po31 n1, cs d vmb vvi, d vbz dt j n1,
(23) part (DIV2)
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1692
and so thinke well of them selues, supposing that God is bent against them to plague them.
and so think well of them selves, supposing that God is bent against them to plague them.
cc av vvb av pp-f pno32 n2, vvg cst np1 vbz vvn p-acp pno32 p-acp vvi pno32.
(23) part (DIV2)
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1693
For he correcteth them as he did his Sonne, but if iudgement begin at the house of God, what shall become of the vngodly?
For he Correcteth them as he did his Son, but if judgement begin At the house of God, what shall become of the ungodly?
p-acp pns31 vvz pno32 c-acp pns31 vdd po31 n1, cc-acp cs n1 vvb p-acp dt n1 pp-f np1, r-crq vmb vvi pp-f dt j?
(23) part (DIV2)
259
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1694
Then they said euerie man to his fellow, come let vs cast lots, that we may know &c. Euerie man excuseth him selfe, though they be sinners, yet they are not great sinners.Then they said every man to his fellow, come let us cast lots, that we may know etc. Every man excuseth him self, though they be Sinners, yet they Are not great Sinners.
av pns32 vvd d n1 p-acp po31 n1, vvb vvb pno12 vvi n2, cst pns12 vmb vvi av d n1 vvz pno31 n1, cs pns32 vbb n2, av pns32 vbr xx j n2.
(23) part (DIV2)
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1695
They thought that there was but one sinner among them, for euery one of them said it is not I:
They Thought that there was but one sinner among them, for every one of them said it is not I:
pns32 vvd cst pc-acp vbds p-acp crd n1 p-acp pno32, c-acp d crd pp-f pno32 vvd pn31 vbz xx pns11:
(23) part (DIV2)
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1696
they were not of Dauids spirite, who when he saw the people plagued, said, Lord it is I.
they were not of David Spirit, who when he saw the people plagued, said, Lord it is I.
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(23) part (DIV2)
261
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1697
They had past many tempestes before, but they neuer cast lots, for their casting of lots doth note some speciall danger, supposing this tempest to be sent from some angrie god,
They had passed many tempests before, but they never cast lots, for their casting of lots does note Some special danger, supposing this tempest to be sent from Some angry god,
pns32 vhd vvn d n2 a-acp, cc-acp pns32 av-x vvd n2, p-acp po32 vvg pp-f n2 vdz vvi d j n1, vvg d n1 pc-acp vbi vvn p-acp d j n1,
(23) part (DIV2)
262
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1698
and that for some one mans sinne amongst them, therefore they determined to seeke him out by lots:
and that for Some one men sin among them, Therefore they determined to seek him out by lots:
cc cst p-acp d crd ng1 n1 p-acp pno32, av pns32 vvd pc-acp vvi pno31 av p-acp n2:
(23) part (DIV2)
262
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1699
and hauing found him, to sacrifice him vnto the god that, was so offended by him.
and having found him, to sacrifice him unto the god that, was so offended by him.
cc vhg vvn pno31, pc-acp vvi pno31 p-acp dt n1 cst, vbds av vvn p-acp pno31.
(23) part (DIV2)
262
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1700
But if they knewe the angry gods, they should haue taken their sinnes by the throte, and sacrificed them vnto them.
But if they knew the angry God's, they should have taken their Sins by the throat, and sacrificed them unto them.
p-acp cs pns32 vvd dt j n2, pns32 vmd vhi vvn po32 n2 p-acp dt n1, cc vvd pno32 p-acp pno32.
(23) part (DIV2)
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1701
In that they cast lots, it sheweth that their heads were full of doubts in this time of extremitie,
In that they cast lots, it shows that their Heads were full of doubts in this time of extremity,
p-acp cst pns32 vvd n2, pn31 vvz d po32 n2 vbdr j pp-f n2 p-acp d n1 pp-f n1,
(23) part (DIV2)
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Image 45
1702
for the wind sayd, I will ouerturne thē, the waters sayd, I wil drowne them, the ship said, I cannot hold them, the mariners said, we cannot help Ionah nor our selues,
for the wind said, I will overturn them, the waters said, I will drown them, the ship said, I cannot hold them, the Mariners said, we cannot help Jonah nor our selves,
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1703
for God was gone from them, and Ionah his conscience accused him, within sin was bleeding,
for God was gone from them, and Jonah his conscience accused him, within since was bleeding,
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1704
and God knocked at the dore of his heart, saying, it is for thee the tempest is come thou fugitiue.
and God knocked At the door of his heart, saying, it is for thee the tempest is come thou fugitive.
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1705
It doth not appeare that Ionah doth free him selfe, in that he said nothing but hid him, went to sleepe,
It does not appear that Jonah does free him self, in that he said nothing but hid him, went to sleep,
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1706
and tried it by the lots, for he thought, it may be the lot will fall vpon me,
and tried it by the lots, for he Thought, it may be the lot will fallen upon me,
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1707
like a thiefe which (notwithstanding) in his owne heart he knowes himselfe guilty of that wherwithall he is charged,
like a thief which (notwithstanding) in his own heart he knows himself guilty of that wherewithal he is charged,
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1708
yet will not confesse vntil the matter be throughly sifted out and proued to his face, in such sort that he cannot for shame denie it.
yet will not confess until the matter be thoroughly sifted out and proved to his face, in such sort that he cannot for shame deny it.
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1709
For euerie man would extenuate his sinne and diminish it, and euerie one thinketh his sinne salued, when he excuseth him selfe.
For every man would extenuate his sin and diminish it, and every one Thinketh his sin salved, when he excuseth him self.
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1710
Let Adam be his owne iudge, and he will say the woman tempted him to sinne,
Let Adam be his own judge, and he will say the woman tempted him to sin,
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1711
and let the woman be her own iudge, and she will say, yonder serpent perswaded her to it, let euerie one be their own iudge,
and let the woman be her own judge, and she will say, yonder serpent persuaded her to it, let every one be their own judge,
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1712
and there will be such posting off of sinne, that neuer a one will be found guiltie.
and there will be such posting off of sin, that never a one will be found guilty.
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1713
Therefore if God had not sifted out this sin the better, Ionah would not haue confessed.
Therefore if God had not sifted out this since the better, Jonah would not have confessed.
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1714
Christ saith, he that breaketh the least commandement, and teacheth others so, shal be least in the kingdome of heauen,
christ Says, he that breaks the least Commandment, and Teaches Others so, shall be lest in the Kingdom of heaven,
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1715
but none are accounted sinners, vnlesse they be opēly detected of some notable and hainous crime.
but none Are accounted Sinners, unless they be openly detected of Some notable and heinous crime.
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1716
If they be dicers, swearers, drunkards, brawlers, pickers, flatterers, prophaners of the saboth, sleepers at Church,
If they be Dicers, swearers, drunkards, brawlers, pickers, Flatterers, profaners of the Sabbath, sleepers At Church,
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1717
and such like, these are counted no sinnes, but rather recreatiōs, for they count them no sinners,
and such like, these Are counted no Sins, but rather recreations, for they count them no Sinners,
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1718
vnlesse they be traitors, theeues, open and grosse idolaters, and such like capitall crimes, no nor these neither, were it not for feare of the law,
unless they be Traitors, thieves, open and gross Idolaters, and such like capital crimes, no nor these neither, were it not for Fear of the law,
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1719
for none but Publicanes were counted sinners, all the rest were good fellowes & iust men.
for none but Publicans were counted Sinners, all the rest were good Fellows & just men.
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1720
There is none that will be so impudēt as to say that he hath no sinne at all,
There is none that will be so impudent as to say that he hath no sin At all,
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1721
or as the Pope, to say that he can not erre, for he that aduaunceth him selfe shall be as the least in the kingdome of heauen,
or as the Pope, to say that he can not err, for he that Advanceth him self shall be as the least in the Kingdom of heaven,
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1722
or as we call it, a squire of low degree.
or as we call it, a squire of low degree.
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1723
The Papistes say, that thoughts, words, & such like are but venial sinnes, for there be veniall sinnes and mortal sinnes.
The Papists say, that thoughts, words, & such like Are but venial Sins, for there be venial Sins and Mortal Sins.
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1724
Did you euer reade of these veniall sinnes in the Scripture? but you thinke they haue nothing but the Scripture:
Did you ever read of these venial Sins in the Scripture? but you think they have nothing but the Scripture:
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1725
yes, they haue decrees, they haue decretals, they haue visiōs, & they haue a Pope that cannot erre:
yes, they have decrees, they have Decretals, they have visions, & they have a Pope that cannot err:
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1726
and thus they lessen the price of sinnes, and they can buy sinnes, sometimes for money, sometimes for Masses,
and thus they lessen the price of Sins, and they can buy Sins, sometime for money, sometime for Masses,
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1727
and sometimes for other rewards, & by holy water many sinnes are washed away, because they are veniall:
and sometime for other rewards, & by holy water many Sins Are washed away, Because they Are venial:
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1728
but if the deuill turne good vnto euill, God turneth euill vnto good.
but if the Devil turn good unto evil, God turns evil unto good.
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1729
The Gentiles had a custome, that in the time of common plague, they sacrificed one for the rest, this custome they tooke by imitation of the Iewes in offering beasts,
The Gentiles had a custom, that in the time of Common plague, they sacrificed one for the rest, this custom they took by imitation of the Iewes in offering beasts,
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1730
and of Abraham in offering his sonne.
and of Abraham in offering his son.
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1731
And thus the deuill tooke aduantage to do euil by the seruice of God, in mouing the Gentiles to worke abhomination, by offering men in imitation of the Iewes sacrifices.
And thus the Devil took advantage to do evil by the service of God, in moving the Gentiles to work abomination, by offering men in imitation of the Iewes Sacrifices.
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1732
Then they sayd, come let vs cast lots. Then they said, come let us cast lots.
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1733
The mariners were not so wise to preuent the tempest before it came, as they were to lay the tempest when it might not be layed.
The Mariners were not so wise to prevent the tempest before it Come, as they were to lay the tempest when it might not be laid.
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1734
Now whether it be lawfull to cast lots, it is not euident by this example,
Now whither it be lawful to cast lots, it is not evident by this Exampl,
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1735
because they were Gentiles, and therfore no president for vs, but so farre may we vse them as the word doth leade vs. There are two goats brought to Aarō that he might cast lots, to see which goat should be killed,
Because they were Gentiles, and Therefore no president for us, but so Far may we use them as the word does lead us There Are two Goats brought to Aarō that he might cast lots, to see which goat should be killed,
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1736
& which should not, these goats signifie Christ, for as he died, he liued againe, and as he was buried, he rose againe.
& which should not, these Goats signify christ, for as he died, he lived again, and as he was buried, he rose again.
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1737
Againe the land of Canaan is parted by lots, to see what part each tribe should inhabit.
Again the land of Canaan is parted by lots, to see what part each tribe should inhabit.
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1738
Againe, that theefe Achan is found out by lots, first by his tribe, then by his familie,
Again, that thief achan is found out by lots, First by his tribe, then by his family,
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1739
and lastly by his particular person.
and lastly by his particular person.
cc ord p-acp po31 j n1.
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1740
Againe, it is sayd that Saule was chosen king by lots, and lest anie should haue said, that it was his good lucke, his good lot,
Again, it is said that Saule was chosen King by lots, and lest any should have said, that it was his good luck, his good lot,
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1741
or chaunce to be king, therefore the Lord appointed that he should be annointed before we was chosen by lots.
or chance to be King, Therefore the Lord appointed that he should be anointed before we was chosen by lots.
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1742
Againe Mathias is chosen by lots to the Apostleship in stead of Iudas, so that it is lawful in some cases to cast lots,
Again Mathias is chosen by lots to the Apostleship in stead of Iudas, so that it is lawful in Some cases to cast lots,
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1743
and it is not vtterly vnlawfull, so that they do attribute nothing vnto them, for the lot is cast in the lap,
and it is not utterly unlawful, so that they do attribute nothing unto them, for the lot is cast in the lap,
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1744
but the disposition thereof is from the Lord:
but the disposition thereof is from the Lord:
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1745
therefore they must not say that it is their chaunce, fortune, or good lucke, for so they make an Idole of it,
Therefore they must not say that it is their chance, fortune, or good luck, for so they make an Idol of it,
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1746
and robbe God of the honour due vnto him. It was not Saules fortune to be king, but Gods mercy;
and rob God of the honour due unto him. It was not Saul's fortune to be King, but God's mercy;
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1747
it was not Ionahs chance to be cast out, but Gods iudgement;
it was not Jonahs chance to be cast out, but God's judgement;
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1748
lots may be vsed to preuent strife, whē all other meanes haue bene vsed, as sometimes brethren do deuide their inheritance by lots,
lots may be used to prevent strife, when all other means have be used, as sometime brothers do divide their inheritance by lots,
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1749
as the children of Israell diuided the land of Chanaan.
as the children of Israel divided the land of Canaan.
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1750
In the Church of Geneua there is an order that in the time of plague, there should be an house set a part for the sicke to lodge in and lest they should be vncomforted they chuse out a Minister by lots to do it.
In the Church of Geneva there is an order that in the time of plague, there should be an house Set a part for the sick to lodge in and lest they should be uncomforted they choose out a Minister by lots to do it.
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1751
Then they said come let vs cast lots. Then they said come let us cast lots.
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1752
Now we are come to put vp our suits to the Court of Lawyers, to see if they will do any thing for God,
Now we Are come to put up our suits to the Court of Lawyers, to see if they will do any thing for God,
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1753
for cōscience, or for loue, that they would end their suits quickly, and let the poore clients haue equitie.
for conscience, or for love, that they would end their suits quickly, and let the poor Clients have equity.
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1754
Some say that Lawyers be good vntill they be counsellers, like Lyons which wilbe gentle vntill their tallants grow:
some say that Lawyers be good until they be Counsellers, like Lyons which will gentle until their tallants grow:
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1755
be not offended but amend for malice speakes not.
be not offended but amend for malice speaks not.
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1756
I am perswaded that if the lots were cast to see who troubles the ship it would fall vpon the Lawyers, be not offended but amēd for malice speakes not.
I am persuaded that if the lots were cast to see who Troubles the ship it would fallen upon the Lawyers, be not offended but amend for malice speaks not.
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1757
A poore client commeth foorth accusing one, and going home accuseth an hundred, for so many seekes to gaine by him,
A poor client comes forth accusing one, and going home Accuseth an hundred, for so many seeks to gain by him,
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1758
so few seekes to further him, and so many seekes to hinder him, that all his gaine is but labour and losse.
so few seeks to further him, and so many seeks to hinder him, that all his gain is but labour and loss.
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1759
For a small matter many will come to law, to striue for that which with reason might easily be attained without such contention,
For a small matter many will come to law, to strive for that which with reason might Easily be attained without such contention,
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1760
and others seeke to enrich themselues with contending for a smal matter at the law with their neighbours,
and Others seek to enrich themselves with contending for a small matter At the law with their neighbours,
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1761
yet in the end loose that they sought, and that they had beside:
yet in the end lose that they sought, and that they had beside:
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1762
and so they contend and striue about a thing commonly til the Lawyer hath gained more by them then the thing which is in controuersie is worth.
and so they contend and strive about a thing commonly till the Lawyer hath gained more by them then the thing which is in controversy is worth.
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1763
These are like the mouse and the frogge, which stroue so long about marsh grounde till the kite came & tooke it from thē both.
These Are like the mouse and the frog, which strove so long about marsh ground till the kite Come & took it from them both.
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1764
Others will come vp to law about a small matter, & therein so intangle thēselues, that they cannot rid their hāds of it,
Others will come up to law about a small matter, & therein so entangle themselves, that they cannot rid their hands of it,
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1765
vntil it haue almost vndone them, like a seely sheepe that is hunted of a flie which runneth frō bush to bush,
until it have almost undone them, like a silly sheep that is hunted of a fly which Runneth from bush to bush,
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1766
& euery bush catcheth a locke of him, so that the poore sheepe is thredbare ere he hath done and hath not a fleece left him to couer himselfe withall.
& every bush Catches a lock of him, so that the poor sheep is threadbare ere he hath done and hath not a fleece left him to cover himself withal.
cc d n1 vvz dt n1 pp-f pno31, av cst dt j n1 vbz j c-acp pns31 vhz vdn cc vhz xx dt n1 vvd pno31 pc-acp vvi px31 av.
(23) part (DIV2)
271
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1767
So he runs frō Court to Court to sue, to plead, till he haue spēt his cloake for his coate, were it not better to haue cast lots for the coate at first? for the law is like a butlers boxe, play still on till it come to the candlesticke.
So he runs from Court to Court to sue, to plead, till he have spent his cloak for his coat, were it not better to have cast lots for the coat At First? for the law is like a butlers box, play still on till it come to the candlestick.
av pns31 vvz p-acp n1 pc-acp vvi pc-acp vvi, pc-acp vvi, c-acp pns31 vhb vvd po31 n1 p-acp po31 n1, vbdr pn31 xx jc pc-acp vhi vvn n2 p-acp dt n1 p-acp ord? p-acp dt n1 vbz av-j dt n2 n1, vvb av p-acp c-acp pn31 vvb p-acp dt n1.
(23) part (DIV2)
271
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1768
Therefore it is lawfull for to end a controuersie in a hard matter, to vse this meane whē other meanes haue •in tried.
Therefore it is lawful for to end a controversy in a hard matter, to use this mean when other means have •in tried.
av pn31 vbz j c-acp pc-acp vvi dt n1 p-acp dt j n1, pc-acp vvi d n1 c-crq j-jn n2 vhb vbn vvn.
(23) part (DIV2)
271
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1769
Now whether it be lawfull to cast dice (if lots may not be vsed as I haue proued but in hard matters & weighty causes) when the thing is doubtful,
Now whither it be lawful to cast dice (if lots may not be used as I have proved but in hard matters & weighty Causes) when the thing is doubtful,
av cs pn31 vbb j pc-acp vvi n2 (cs n2 vmb xx vbi vvn c-acp pns11 vhb vvn cc-acp p-acp j n2 cc j n2) c-crq dt n1 vbz j,
(23) part (DIV2)
271
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1770
and all good meanes are tried before to auoide strife:
and all good means Are tried before to avoid strife:
cc d j n2 vbr vvn a-acp pc-acp vvi n1:
(23) part (DIV2)
271
Image 45
1771
that question is decided which none but voluptuous men make question off• namely, whether dice-play be a meet exercise for a Christian soule.
that question is decided which none but voluptuous men make question off• namely, whither diceplay be a meet exercise for a Christian soul.
cst n1 vbz vvn r-crq pix cc-acp j n2 vvb n1 n1 av, cs j vbb dt j n1 p-acp dt njp n1.
(23) part (DIV2)
271
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1772
Salomon saith the lot causeth cōtētiō to cease, therfore lots are to end striffe: but these lots make striffe, for before thou takest the, dice thou knowest thine own, Solomon Says the lot Causes contention to cease, Therefore lots Are to end striffe: but these lots make striffe, for before thou Takest the, dice thou Knowest thine own,
np1 vvz dt n1 vvz n1 pc-acp vvi, av n2 vbr pc-acp vvi n1: cc-acp d n2 vvb n1, c-acp c-acp pns21 vv2 av, n1 pns21 vv2 po21 d,
(23) part (DIV2)
271
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1773
and no man striueth to take it frō thee, but whē thou castest the dice, thou doest (as it were) aske whether thine owne be thine own,
and no man strives to take it from thee, but when thou Chastest the dice, thou dost (as it were) ask whither thine own be thine own,
cc dx n1 vvz pc-acp vvi pn31 p-acp pno21, cc-acp c-crq pns21 vv2 dt n1, pns21 vd2 (c-acp pn31 vbdr) vvi cs po21 d vbb po21 d,
(23) part (DIV2)
271
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1774
and so makest a strife of no strife.
and so Makest a strife of no strife.
cc av vv2 dt n1 pp-f dx n1.
(23) part (DIV2)
271
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1775
Art thou not worthy to lose the gifts of God, which venterest to lose them when thou needest not? doest thou not deserue to forfeit thine own, which art so greedy of anothers, that thou wouldest haue his liuing for nothing but for turning of a dye? Esau did not sell his birthright so lightly but he had somewhat for it which refreshed his hunger,
Art thou not worthy to loose the Gifts of God, which venterest to loose them when thou Needest not? dost thou not deserve to forfeit thine own, which art so greedy of another's, that thou Wouldst have his living for nothing but for turning of a die? Esau did not fell his birthright so lightly but he had somewhat for it which refreshed his hunger,
vb2r pns21 xx j pc-acp vvi dt n2 pp-f np1, r-crq n1 pc-acp vvi pno32 c-crq pns21 vv2 xx? vd2 pns21 xx vvi pc-acp vvi po21 d, r-crq vb2r av j pp-f j-jn, cst pns21 vmd2 vhi po31 n-vvg p-acp pix cc-acp p-acp vvg pp-f dt n1? np1 vdd xx vvi po31 n1 av av-j p-acp pns31 vhd av c-acp pn31 r-crq vvd po31 n1,
(23) part (DIV2)
271
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1776
but God hath giuen thee a liuing and thou spendest it vainly.
but God hath given thee a living and thou spendest it vainly.
cc-acp np1 vhz vvn pno21 dt n-vvg cc pns21 vv2 pn31 av-j.
(23) part (DIV2)
271
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1777
But the mariners did cast lots to find out the sinner, they did not cast dice to see who should win,
But the Mariners did cast lots to find out the sinner, they did not cast dice to see who should win,
p-acp dt n2 vdd vvi n2 pc-acp vvi av dt n1, pns32 vdd xx vvi n1 pc-acp vvi r-crq vmd vvi,
(23) part (DIV2)
271
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1778
as dicers do, for to whom the lot falls, he takes all which deserues to loose all as well as the others,
as Dicers do, for to whom the lot falls, he Takes all which deserves to lose all as well as the Others,
c-acp n2 vdb, c-acp p-acp ro-crq dt n1 vvz, pns31 vvz d r-crq vvz pc-acp vvi d c-acp av c-acp dt n2-jn,
(23) part (DIV2)
271
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1779
and hath no right vnto it by any law, for God hath not alowed one man to take an others goods for the tripping of a dye,
and hath no right unto it by any law, for God hath not aloud one man to take an Others goods for the tripping of a die,
cc vhz dx j-jn p-acp pn31 p-acp d n1, c-acp np1 vhz xx av crd n1 pc-acp vvi dt n2-jn n2-j p-acp dt vvg pp-f dt n1,
(23) part (DIV2)
271
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1780
but either they must be merited, or they must be giuen, or they must be bought,
but either they must be merited, or they must be given, or they must be bought,
cc-acp av-d pns32 vmb vbi vvn, cc pns32 vmb vbi vvn, cc pns32 vmb vbi vvn,
(23) part (DIV2)
271
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1781
or else it is vnlawfully, vngodly, vncōscionablely to take them.
or Else it is unlawfully, ungodly, vnconscionablely to take them.
cc av pn31 vbz av-j, j, av-j pc-acp vvi pno32.
(23) part (DIV2)
271
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1782
Besides the brawles, cousinages, the othes annexed to this game, which would not agree with it vnles it had bene a meete cōpaniō for them, thou takest another mās goods for nothing,
Beside the brawls, cousinages, the Oaths annexed to this game, which would not agree with it unless it had be a meet Companion for them, thou Takest Another men goods for nothing,
p-acp dt n2, n2, dt n2 vvn p-acp d n1, r-crq vmd xx vvi p-acp pn31 cs pn31 vhd vbn dt j n1 p-acp pno32, pns21 vv2 j-jn ng1 n2-j p-acp pix,
(23) part (DIV2)
271
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1783
whereas God hath appointed thee to get thy liuing with the sweat of thy brows, for thou takest away that which others haue sweat for,
whereas God hath appointed thee to get thy living with the sweat of thy brows, for thou Takest away that which Others have sweat for,
cs np1 vhz vvn pno21 pc-acp vvi po21 n-vvg p-acp dt n1 pp-f po21 n2, c-acp pns21 vv2 av d r-crq n2-jn vhb n1 p-acp,
(23) part (DIV2)
271
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1784
& whereas thou shouldest liue by working, thou seekest to liue by playing, like the ape which liues by •oying.
& whereas thou Shouldst live by working, thou Seekest to live by playing, like the ape which lives by •oying.
cc cs pns21 vmd2 vvi p-acp vvg, pns21 vv2 pc-acp vvi p-acp vvg, av-j dt n1 r-crq vvz p-acp vvg.
(23) part (DIV2)
271
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1785
Doth any dicer thinke he doth well, tell me what thinkest thou? for euery sinner doth cōdēne in his prayer to God that which he excuseth before men:
Does any dicer think he does well, tell me what Thinkest thou? for every sinner does condemn in his prayer to God that which he excuseth before men:
vdz d n1 vvb pns31 vdz av, vvb pno11 r-crq vv2 pns21? p-acp d n1 vdz vvi p-acp po31 n1 p-acp np1 cst r-crq pns31 vvz p-acp n2:
(23) part (DIV2)
271
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1786
if they which are gamsters repent it, how can they which are gamsters defend it? Thou shouldest do nothing but that thou wouldest haue God find thee doing if he should come to iudgemēt, wouldest thou haue him take thee at dice? I am sure thou wouldst not haue God see thee so vainly occupied:
if they which Are gamesters Repent it, how can they which Are gamesters defend it? Thou Shouldst do nothing but that thou Wouldst have God find thee doing if he should come to judgement, Wouldst thou have him take thee At dice? I am sure thou Wouldst not have God see thee so vainly occupied:
cs pns32 r-crq vbr n2 vvi pn31, q-crq vmb pns32 r-crq vbr n2 vvi pn31? pns21 vmd2 vdi pix cc-acp cst pns21 vmd2 vhi np1 vvi pno21 vdg cs pns31 vmd vvi p-acp n1, vmd2 pns21 vhi pno31 vvi pno21 p-acp n1? pns11 vbm j pns21 vmd2 xx vhi np1 vvi pno21 av av-j vvn:
(23) part (DIV2)
271
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1787
neither canst thou thinke that Christ or his Prophets or Apostles, or his Euāgelists were dicers for no such lots are named in the holy Scriptures,
neither Canst thou think that christ or his prophets or Apostles, or his Euamgelists were Dicers for no such lots Are nam in the holy Scriptures,
dx vm2 pns21 vvi cst np1 cc po31 n2 cc n2, cc po31 n2 vbdr n2 p-acp dx d n2 vbr vvn p-acp dt j n2,
(23) part (DIV2)
271
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1788
& yet the Lords day is most prophaned with his exercise, & cardes and dice tables,
& yet the lords day is most Profaned with his exercise, & cards and dice tables,
cc av dt n2 n1 vbz av-ds vvn p-acp po31 n1, cc vvz cc n2 n2,
(23) part (DIV2)
271
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1789
as though they kept all their vanities to celebrate holy dayes.
as though they kept all their vanities to celebrate holy days.
c-acp cs pns32 vvd d po32 n2 pc-acp vvi j n2.
(23) part (DIV2)
271
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1790
What hast thou to alledge for dice, now •uidence is giuen vp against thē? hast thou any patron to speake for thē,
What hast thou to allege for dice, now •uidence is given up against them? hast thou any patron to speak for them,
q-crq vh2 pns21 pc-acp vvi p-acp n1, av n1 vbz vvn a-acp p-acp pno32? vh2 pns21 d n1 pc-acp vvi p-acp pno32,
(23) part (DIV2)
271
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1791
but thy vaine pleasure & filthy couetousnes which are condē•ed already, and therefore haue no voyce by law? take away these & take away dice.
but thy vain pleasure & filthy covetousness which Are conden•ed already, and Therefore have no voice by law? take away these & take away dice.
cc-acp po21 j n1 cc j n1 r-crq vbr vvn av, cc av vhb dx n1 p-acp n1? vvb av d cc vvi av n1.
(23) part (DIV2)
271
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1792
The patron cōdemnes the clients whē one voyce cōdemnes another:
The patron condemns the Clients when one voice condemns Another:
dt n1 vvz dt n2 c-crq crd n1 vvz j-jn:
(23) part (DIV2)
271
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1793
if the exercise were lawfull, such patrons as pleasure, & couetousnes would not speake for it.
if the exercise were lawful, such Patrons as pleasure, & covetousness would not speak for it.
cs dt n1 vbdr j, d n2 c-acp n1, cc n1 vmd xx vvi p-acp pn31.
(23) part (DIV2)
271
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1794
Take thy pleasure therfore in that which is good, & the angels wil reioyce with thee:
Take thy pleasure Therefore in that which is good, & the Angels will rejoice with thee:
vvb po21 n1 av p-acp d r-crq vbz j, cc dt n2 vmb vvi p-acp pno21:
(23) part (DIV2)
271
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1795
if this were good, God would prosper thē better that vse it: but neither winners nor loosers are gainers.
if this were good, God would prosper them better that use it: but neither winners nor Losers' Are gainers.
cs d vbdr j, np1 vmd vvi pno32 vvi cst vvb pn31: cc-acp dx n2 ccx ng2 vbr n2.
(23) part (DIV2)
271
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1796
I know not how but there is not so much wonne as lost, as though the deuil did part stakes with them,
I know not how but there is not so much won as lost, as though the Devil did part stakes with them,
pns11 vvb xx c-crq p-acp pc-acp vbz xx av av-d vvn c-acp vvn, c-acp cs dt n1 vdd vvi n2 p-acp pno32,
(23) part (DIV2)
271
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1797
& draw away with a blacke hand whē no mā seeth, for the winner saith he hath not wonne halfe so much as the looser hath lost.
& draw away with a black hand when no man sees, for the winner Says he hath not won half so much as the looser hath lost.
cc vvi av p-acp dt j-jn n1 c-crq dx n1 vvz, p-acp dt n1 vvz pns31 vhz xx vvn av-jn av av-d c-acp dt jc vhz vvn.
(23) part (DIV2)
271
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1798
One would thinke that some of thē should flow, when so many eb:
One would think that Some of them should flow, when so many eb:
pi vmd vvi cst d pp-f pno32 vmd vvi, c-crq av d n1:
(23) part (DIV2)
271
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1799
there is neuer an eb without a flowing, neuer one looseth but another winneth but at dice.
there is never an eb without a flowing, never one loses but Another wins but At dice.
pc-acp vbz av-x dt n1 p-acp dt j-vvg, av pi vvz p-acp j-jn vvz cc-acp p-acp n2.
(23) part (DIV2)
271
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1800
What a cursed thing is this that turnes no mā to good, which robbes others & beggers thē selues? the schoole of deceit, the shop of oths, & the field of vanities.
What a cursed thing is this that turns no man to good, which robs Others & beggars them selves? the school of deceit, the shop of Oaths, & the field of vanities.
q-crq dt j-vvn n1 vbz d cst vvz dx n1 p-acp j, r-crq vvz n2-jn cc n2 pno32 n2? dt n1 pp-f n1, dt n1 pp-f n2, cc dt n1 pp-f n2.
(23) part (DIV2)
271
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1801
Thou dost not only hazard thy money (in this game) but vētrest thy saluatiō,
Thou dost not only hazard thy money (in this game) but ventrest thy salvation,
pns21 vd2 xx av-j vvi po21 n1 (p-acp d n1) cc-acp vvn po21 n1,
(23) part (DIV2)
271
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1802
& castest dice with the deuil, who shal haue thy soule.
& Chastest dice with the Devil, who shall have thy soul.
cc vv2 n1 p-acp dt n1, r-crq vmb vhi po21 n1.
(23) part (DIV2)
271
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1803
For euery thing that cōmeth to a mā he giueth thākes, but that which cōmeth by dice, he is ashamed to giue thankes:
For every thing that comes to a man he gives thanks, but that which comes by dice, he is ashamed to give thanks:
p-acp d n1 cst vvz p-acp dt n1 pns31 vvz n2, cc-acp cst r-crq vvz p-acp n1, pns31 vbz j pc-acp vvi n2:
(23) part (DIV2)
271
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1804
which sheweth that in conscience that gaine is euill gotten, and that he sought it without God.
which shows that in conscience that gain is evil got, and that he sought it without God.
r-crq vvz d p-acp n1 cst n1 vbz j-jn vvn, cc cst pns31 vvd pn31 p-acp np1.
(23) part (DIV2)
271
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1805
Can this be good when w••st men vse it most, if it were good the euill would like worse of it then the good,
Can this be good when w••st men use it most, if it were good the evil would like Worse of it then the good,
vmb d vbi j c-crq j n2 vvi pn31 av-ds, cs pn31 vbdr j dt n-jn vmd av-j av-jc pp-f pn31 av dt j,
(23) part (DIV2)
271
Image 45
1806
but the more a mā sauoreth of any goodnes, the more he begins to abhorre it,
but the more a man savoureth of any Goodness, the more he begins to abhor it,
cc-acp dt av-dc dt n1 vvz pp-f d n1, dt av-dc pns31 vvz pc-acp vvi pn31,
(23) part (DIV2)
271
Image 45
1807
and his conscience doth accuse him for it as for sinne.
and his conscience does accuse him for it as for sin.
cc po31 n1 vdz vvi pno31 p-acp pn31 p-acp p-acp n1.
(23) part (DIV2)
271
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1808
They which doubt whether God do allow it, neede but looke how he doth prosper them that vse it,
They which doubt whither God do allow it, need but look how he does prosper them that use it,
pns32 r-crq n1 cs np1 vdb vvi pn31, vvb cc-acp vvb c-crq pns31 vdz vvi pno32 cst vvb pn31,
(23) part (DIV2)
271
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1809
but they trust not in God (as the termes of their occupatiō descries) for they cal all their casts chances,
but they trust not in God (as the terms of their occupation descries) for they call all their Cast chances,
cc-acp pns32 vvb xx p-acp np1 (c-acp dt n2 pp-f po32 n1 vvz) c-acp pns32 vvb d po32 vvz n2,
(23) part (DIV2)
271
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1810
as though they relied not vpō God but vpon chaunce. Therefore if dice make strife without cause, if they take away others goods for nothing,
as though they relied not upon God but upon chance. Therefore if dice make strife without cause, if they take away Others goods for nothing,
c-acp cs pns32 vvd xx p-acp np1 cc-acp p-acp n1. av cs n2 vvb n1 p-acp n1, cs pns32 vvb av ng2-jn n2-j p-acp pix,
(23) part (DIV2)
271
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1811
if we may not liue by playing but by labour, if they which haue bene dicers repent it amongst their sinnes,
if we may not live by playing but by labour, if they which have be Dicers Repent it among their Sins,
cs pns12 vmb xx vvi p-acp vvg p-acp p-acp n1, cs pns32 r-crq vhb vbn n2 vvb pn31 p-acp po32 n2,
(23) part (DIV2)
271
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1812
if the holy men neuer vsed this recreation, but the worst most delight in it,
if the holy men never used this recreation, but the worst most delight in it,
cs dt j n2 av-x vvd d n1, cc-acp dt js av-ds n1 p-acp pn31,
(23) part (DIV2)
271
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1813
if thou would not haue God see thee when thou playest at dice, nor take thee at it when he comes to iudgement,
if thou would not have God see thee when thou playest At dice, nor take thee At it when he comes to judgement,
cs pns21 vmd xx vhi np1 vvi pno21 c-crq pns21 vv2 p-acp n1, ccx vvi pno21 p-acp pn31 c-crq pns31 vvz p-acp n1,
(23) part (DIV2)
271
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1814
if nothing but pleasure & couetousnes speake for them, if they do not prosper which take pleasure in it,
if nothing but pleasure & covetousness speak for them, if they do not prosper which take pleasure in it,
cs pix cc-acp n1 cc n1 vvb p-acp pno32, cs pns32 vdb xx vvi r-crq vvb n1 p-acp pn31,
(23) part (DIV2)
271
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1815
if they trust not vpon God but relie vpon chance if thou doest not onely venture thy money but hazard thy soule,
if they trust not upon God but rely upon chance if thou dost not only venture thy money but hazard thy soul,
cs pns32 vvb xx p-acp np1 cc-acp vvi p-acp n1 cs pns21 vd2 xx av-j vvi po21 n1 cc-acp vvi po21 n1,
(23) part (DIV2)
271
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1816
then the best cast at dice is to cast them quite away. FINIS.
then the best cast At dice is to cast them quite away. FINIS.
cs dt js n1 p-acp n1 vbz pc-acp vvi pno32 av av. fw-la.
(23) part (DIV2)
271
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